,,the ,,mystery ,,of ,,the ,,kingdom    
,,of ,,god                   ,,the      
,,secret ,,of ,,jesus' ,,messiahship    
,,and ,,passion                         
,,by                                    
,,albert ,,schweitzer                   
,author of 8,the ,quest of the          
,historical ,jesus0                     
,,translated ,,with ,,an ,,introduction 
,,by                                    
,,walter ,,lowrie                       
,,new ,,york                            
,,dodd1 ,,mead ,,and ,,company          
#aiad                                   
,,dedicated ,,with ,,sincere            
,,respect ,,and ,,devotion ,,to         
,dr4 ,h4 ,j4 ,holtzmann                 
,,by ,,his ,,grateful ,,pupil           
,,albert ,,schweitzer              pg   
#jjc    ,,preface      ,,the attempt to 
write a life of ,jesus1 commencing not  
at the beginning  but in the middle1    
with the thought of the ,passion1 must  
of necessity  sometime be made4 ,strange
 that it has not been made earlier1 for 

it is  in the air6    ,the fact is that 
all presentations of the life of ,jesus 
are  satisfactory up to a certain       
point1--the inception of the thought of 
the ,passion4 ,there1 however1 the      
connection fails4 ,not one of them      
succeeds in rendering intelligible why  
,jesus now suddenly counts his  death   
necessary1 and in what sense he         
conceives it as a saving act4 ,in  order
 to establish this connection one must  
try the experiment of  making the       
thought of the ,passion the point of    
departure1 for the sake  of rendering   
the former and latter periods of the    
life of ,jesus  comprehensible4 ,if we  
do not understand the idea of the       
,passion1 may  not that be due to the   
fact that we have formed an erroneous   
notion of  the first period of the life 
of ,jesus and so have precluded for     
ourselves in advance all possibility of 
attaining insight into the  genesis of  
the ,passion idea8    ,the last years of
 research have revealed on pg #jjd what 

slight  grounds our historical          
conception of the life of ,jesus really 
rests4  ,it cannot be concealed that we 
are confronted by a difficult antinomy4 
,either ,jesus really took himself to be
 the ,messiah1 or 7as a new  tendency of
 the study now seems to suggest7 this   
dignity was first  ascribed to him by   
the early ,church4 ,in either case the  
8,life of  ,jesus0 remains equally      
enigmatical4      ,if ,jesus really     
regarded himself as ,messiah1 how comes 
it that he  acted as if he were not     
,messiah8 ,how is it to be explained    
that his  office and dignity seem to    
have nothing to do with his public      
activity8 ,how are we to account for the
 fact that only after his  public       
activity was ended 7not to reckon the   
last few days at  ,jerusalem7 did he    
disclose to his ,disciples who he was1  
and at the  same time enjoined upon them
 strict silence with regard to this     
secret8 ,it explains nothing to suggest 
that such conduct was  prescribed by    

motives of prudence or by pedagogical   
considerations4 ,in  the ,synoptical    
accounts where is there even the        
slightest hint that  ,jesus wished to   
educate the ,disciples and the people up
 to a knowledge  of his messiahship8    
,the more one thinks about it the more  
clearly one recognises how  little the  
assumption that ,jesus took himself to  
be the ,messiah pg  #jje suffices to    
explain his 8life10 inasmuch as no      
connection  whatever results between his
 selfconsciousness and his public       
activity4 ,it may sound banal to ask the
 question1 but it is one which  cannot  
on that account be avoided1 why ,jesus  
never tried through  instruction to     
raise the people up to the new ethical  
conception of  messiahship4 ,the attempt
 would not have been so hopeless as one 
commonly assumes1 for at that time there
 was a deep spiritual movement  going on
 in ,israel4 ,why did ,jesus maintain   
persistent silence about  his conception
 of messiahship8    ,on the other hand1 

if one assumes that he did not take     
himself to be  the ,messiah1 it must be 
explained how he came to be made        
,messiah after  his death4 ,certainly it
 was not on the ground of his public    
activity1  for this had nothing to do   
with his messiahship4 ,but then again1  
what  was the significance of the       
revelation of the secret of his         
messiahship to the ,twelve and the      
confession before the high-priest8  ,it 
is a mere act of violence to declare    
these scenes unhistorical4 ,if  one     
resolves upon such aggression1 what is  
there then left of the  whole ,gospel   
tradition8    ,and withal one should not
 forget1 that if ,jesus did not take    
himself  to be the ,messiah1 this means 
the death blow to the ,christian pg #jjf
  faith4 ,the judgment of the early     
,church is not binding upon us4 ,the    
,christian religion is founded upon the 
messianic consciousness of  ,jesus1     
whereby he himself in a signal manner   
sharply distinguished his  own person   

from the rank of the other preachers of 
religious morality4  ,if now he did not 
take himself to be the ,messiah1 then   
the whole of  ,christianity rests--to   
use honestly a much perverted and abused
  word--upon a 8value judgment0 formed  
by the adherents of ,jesus of  ,nazareth
 after his death6    ,let us not forget 
that we are dealing here with an        
antinomy from which  only one conclusion
 can be drawn1 namely1 that what has    
hitherto been  accounted the            
8historical0 conception of the messianic
 consciousness  of ,jesus is false1     
because it does not explain the history4
 ,only that  conception is historical   
which makes it intelligible how ,jesus  
could  take himself to be the ,messiah  
without finding himself obliged to make 
this consciousness of his tell as a     
factor in his public ministry for  the  
,kingdom of ,god1--rather1 how he was   
actually compelled to make the          
messianic dignity of his person a       
secret6 ,why was his messiahship a      

secret of ,jesus8 ,to explain this means
 to understand his life4    ,this new   
conception of the life of ,jesus has pg 
#jjg grown out of a  perception of the  
nature of this antinomy4 ,how far it is 
capable of  solving the problem may be  
determined by the result of further     
discussion4 ,i publish this new view as 
a sketch1 since it belongs of  necessity
 within the frame of this work on the   
,lord's ,supper4 ,i hope1  however1 from
 the criticism of its general lines to  
reach greater  clearness with regard to 
many exegetical details before ,i can   
think of  giving these thoughts         
definitive shape in an elaborated 8life 
of  ,jesus40    ,i have generally been  
able only to suggest the literary       
foundation1 as  comports with the       
sketchy character of this presentation4 
,any one1  however1 who is thoroughly   
familiar with this subject will readily 
perceive that behind many an assertion  
here made there lurks more  detailed    
study of ,synoptic texts than appears at

 the first glance4    ,for the ,synoptic
 question especially1 the new conception
 of the life  of ,jesus is of great     
importance4 ,from this point of view the
  composition of the ,synoptists appears
 much simpler and clearer4 ,the         
artificial redaction with which scholars
 have felt themselves  compelled to     
operate is very much reduced4 ,the      
,sermon on the ,mount1  the commission  
to the ,twelve1 and the eulogy of the   
,baptist are not  8composite speeches10 
but were for the most pg #jjh part      
delivered as  they have been handed down
 to us4 ,also the form of the prophecy  
of the  ,passion and the ,resurrection  
is not to be ascribed to the early      
,church1 but ,jesus did actually speak  
to his ,disciples in these words  about 
his future4 ,this very simplification of
 the literary problem and  the fact that
 the credibility of the ,gospel         
tradition is thereby  enhanced is of    
great weight for the new interpretation 
of the life of  ,jesus4    ,this        

simplification rests1 however1 not upon 
a nave attitude towards  the ,gospel    
accounts1 but is brought about by       
insight into the laws  whereby the early
 ,christian conception and estimate of  
the person of  ,jesus conditioned the   
representation of his life and work4    
,here is a  question which hitherto has 
not been treated perhaps systematically 
enough4    ,on the one hand it is indeed
 certain that the early ,church had a   
significant influence upon the          
representation of the public activity   
of ,jesus4 ,but on the other hand we    
have again in the very nature of  the   
early ,christian faith justification for
 the presumption that the  ,church did  
not alter the main lines of the account1
 and above all that  it did not         
8fabricate facts0 in the life of ,jesus4
 ,for in fact the  early ,church        
maintained an attitude of indifference  
towards the life  of ,jesus as such6 pg 
#jji ,the early ,christian faith had not
 the least  interest in this earthly    

life1 because the messiahship of ,jesus 
was  grounded upon his resurrection1 not
 upon his earthly ministry1 and the     
disciples looking forward expectantly to
 the coming of the ,messiah in  glory   
were interested in the earthly life of  
,jesus of ,nazareth only in  so far as  
it served to illustrate his sayings4    
,there was absolutely no  such thing as 
an early ,christian conception of the   
life of ,jesus1 and  the ,synoptic      
,gospels contain nothing of the sort4   
,they string together  the narratives of
 the events of his public ministry      
without trying to  make them            
intelligible in their sequence and      
connection1 or to enable  us to perceive
 the 8development0 of ,jesus4 ,then in  
the course of time1  as the             
eschatological expectation waned1 as the
 emphasis upon the  earthly appearing of
 ,jesus as the ,messiah began to        
preponderate1 and  thus led to a        
particular view 7a theory7 of the life  
of ,jesus1 the  accounts of his public  

ministry had already assumed so fixed a 
form  that they could not be affected by
 this process4 ,the ,fourth ,gospel     
furnishes a historical picture of the   
life of ,jesus1 but it stands in  much  
the same relation to the ,synoptic      
account of the public ministry  of      
,jesus as does ,chronicles to the books 
of ,samuel and ,kings4 ,the pg  #jaj    
difference between the ,fourth ,gospel  
and the ,synoptics consists  precisely  
in the fact that the former furnishes a 
8life of ,jesus0  whereas the ,synoptics
 give an account of his public ministry4
      ,the faith of the early ,church   
influenced by immanent laws the mode in 
which the public ministry of ,jesus was 
represented1 just as the  ,deuteronomic 
reform affected men's conception of the 
course of events  during the period of  
the judges and the ,kings4 ,it was a    
case of  inevitable and unconscious     
shifting of the perspective4 ,the new   
view  here presented takes due account  
of this shifting of the perspective1    

and from this reckoning it results that 
the influence which the belief  of the  
early ,christian community exerted upon 
the ,synoptical accounts  does not go   
nearly so deep as we have hitherto been 
inclined to  suppose4    ,strassburg1   
,august1 #aija4    pg #jaa    ,contents 
,author's ,preface #c  ,translator's    
,introduction #ag  ,footnotes  ,,chapter
 ,i ,,the ,,modern 8,,historical0       
,,solution  #a4 ,summary account of it  
#ei  #b4 ,the four assumptions upon     
which it is based #fc  #c4 ,the two     
contrasted periods 7first assumption7   
#fd  #d4 ,the influence of the ,pauline 
theory of the atonement upon the        
formulation of the ,synoptical          
prediction of the ,passion 7second      
assumption7 #gj  #e4 ,the ,kingdom of   
,god as an ethical entity in the        
,passion ,idea  7third assumption7 #gc  
#f4 ,the form of the ,prediction of the 
,passion 7fourth assumption7 #hj  #g4   
,rsum #ha  ,,chapter ,,ii ,,the         
8,,development0 ,,of ,,jesus  #a4 ,the  

,kingdom of ,god as an ethical and as an
 eschatological fact #hd  #b4 ,the      
eschatological character of the charge  
to the ,twelve #hg  #c4 ,the new view   
#ib  ,,chapter ,,iii ,,the ,,preaching  
,,of ,,the ,,kingdom ,,of ,,god  #a4    
,the new morality as repentance #id  #b4
 ,the ethics of ,jesus and modern ethics
 #ii  ,,chapter ,,iv ,,the ,,secret ,,of
 ,,the ,,kingdom ,,of ,,god  #a4 ,the   
parables of the secret of the ,kingdom  
of ,god #ajf  #b4 ,the secret of the    
,kingdom of ,god in the address to the  
people  after the mission of the ,twelve
 #aaj  #c4 ,the secret of the ,kingdom  
of ,god in the light of the ,prophetic  
and ,jewish expectation #aab  #d4 ,the  
secret of the ,kingdom of ,god and the  
assumption of a  fortunate ,galilean    
period #aae  #e4 ,the secret of the     
,kingdom of ,god and the universalism of
  ,jesus #aag  #f4 ,the secret of the   
,kingdom of ,god and ,jesus' attitude   
towards  the ,law and the ,state #aai   
#g4 ,the modern element in ,jesus'      

eschatology #abj  ,,chapter ,v ,the     
,secret of the ,kingdom of ,god in the  
,thought of the  ,passion #abd          
,,chapter ,,vi ,,the ,,character        
,,ascribed ,,to ,,jesus ,,on ,,the      
,,ground ,,of ,,his  ,,public ,,ministry
  #a4 ,the problem and the facts #abg   
#b4 ,jesus is ,elijah through his       
solidarity with the ,son of ,man #ace   
#c4 ,jesus is ,elijah through the signs 
which proceed from ,him #aci  #d4 ,the  
victory over demons and the secret of   
the ,kingdom of ,god #adc  #e4 ,jesus   
and the ,baptist #ade  #f4 ,the ,baptist
 and ,jesus #adg  #g4 ,the blind man at 
,jericho and the ovation at the entrance
 of  ,jesus to ,jerusalem #aef          
,,chapter ,,vii ,,after ,,the ,,mission 
,,of ,,the ,,twelve ,,literary ,,and    
,,historical  ,,problems  #a4 ,the      
voyage on the lake after the return of  
the ,twelve #afd  #b4 ,the supper by the
 seashore #afh  #c4 ,the week at        
,bethsaida #agd  ,,chapter ,,viii ,,the 
,,secret ,,of ,,messiahship  #a4 ,from  

the ,mount of ,transfiguration to       
,csarea ,philippi #ahj  #b4 ,the        
futuristic character of ,jesus'         
messiahship #ahe  #c4 ,the ,son of ,man 
and the futuristic character of ,jesus' 
messiahship #aij  #d4 ,the resurrection 
of the dead and the futuristic character
 of  ,jesus' messiahship #bja  #e4 ,the 
betrayal by ,judas--the last disclosure 
of the secret of  messiahship #bad      
,,chapter ,,ix ,,the ,,secret ,,of ,,the
 ,,passion  #a4 ,the pre-messianic      
affliction #bai  #b4 ,the idea of the   
,passion in the first period #bbc  #c4  
,the 8,temptation0 and the divine       
omnipotence #bbf  #d4 ,the idea of the  
,passion in the second period #bcj  #e4 
,isaiah #dj-ff3 the secret of the       
,passion foretold in the  ,scripture    
#bcf  #f4 ,the 8human0 element in the   
secret of the ,passion #bdj  #g4 ,the   
idea of the ,passion in the primitive   
,church4 ,the shifting  of the          
perspective #bdb  ,,chapter ,x  ,summary
 of the ,life of ,jesus #bec            

,postscript #bgd      ,,the ,,mystery   
,,of  ,,the ,,kingdom ,,of ,,god        
pg #jag    ,,an ,,introduction  ,,by    
,,the ,,translator      #a4 ,an ,account
 of ,schweitzer's ,work and ,its        
,reception4    ,,the work which is here 
translated was published in #aija as the
  second part of a treatise entitled    
,das ,abendmahl4 ,the full title  reads3
 ,the ,lord's ,supper in connection with
 the ,life of ,jesus and the  ,history  
of ,early ,christianity4 ,this second   
part was issued separately  and bore    
also the following sub-title3 ,das      
,messianitts und  ,leidensgeheimnis4    
,eine ,skizze des ,lebens ,jesu4    ,it 
implies no disparagement of             
,schweitzer's novel and important study 
of the ,lord's ,supper that this second 
part is here separated from the  first  
and published by itself in ,english4    
,this part is really  independent4 ,it  
has moreover a much broader scope and   
appeals to a far  wider interest than   
does the treatise as a whole4 ,there is 

reason to  fear that1 appearing as a    
part of a study of the ,lord's ,supper  
and  under that title1 it might be      
ignored by many of the persons who most 
would desire to read it4 ,the scant pg  
#jah attention accorded at  first to    
,schweitzer's work in ,germany may be   
ascribed in part to that  very cause1   
and there appears to be no other reason 
to account for the  fact that the       
8,sketch0 has not yet been publicly     
noticed in ,england or  ,america1 so far
 as the translator is aware4    ,it will
 not be denied1 even by those who are   
least inclined to agree  with the views 
of the ,author1 that this first work of 
the young  ,strassburg student did not  
deserve the oblivion which seemed to    
threaten it for some years after its    
appearance4 ,it is manifest now  that   
,schweitzer's theory1 to say the least  
of it1 must be reckoned  with by every  
one who would seriously study the       
,gospels or the ,life of  ,jesus4       
,obviously it was not the weakness of   

the book1 but rather its  strong        
originality1 and in particular the      
trenchant way in which it  demolished   
the 8liberal life of ,jesus10 which     
accounts for the passive  hostility with
 which it was greeted4 ,in fact it      
contained more than  could be readily   
digested at once either by a liberal or 
a  conservative mind4 ,most of the ,new 
,testament students in ,germany had     
collaborated in the fabrication of the  
8liberal life of ,jesus0 and  they could
 not patiently endure to see their work 
destroyed4 ,those  among us who fancy   
that ,german pg #jai professors are     
bloodless  beings who live in an        
atmosphere purified of passion and      
prejudice1  need to be informed that on 
the contrary they are human1 all too    
human4 ,the animosities of party and    
school and the jealousies of the        
cathedra have been proverbial for       
generations4 ,the reception accorded  to
 ,schweitzer's work does not seem       
creditable4 ,it was met by something    

like a conspiracy of silence4           
,schweitzer1 however1 compelled         
attention by the publication in #aijf   
of a much larger work entitled1 8,von   
,reimarus zu ,wrede10 which is a        
history of the study of the life of     
,jesus during the last century4 ,a  work
 like this1 practically the only one of 
its sort1 supplied a felt  need and     
could not be passed by without notice4  
,schweitzer's own view1  however1 though
 it was presented clearly in this       
volume1 was still not  taken due account
 of in ,germany4 ,jlicher's supercilious
 criticism in  8,neue ,linien0 7#aij--7 
is characteristic of the treatment it   
received4  ,the translator knows of no  
prominent scholar in ,germany who has   
cordially welcomed ,schweitzer's view1  
nor of any that has thoroughly  and ably
 opposed it4 ,they have been occupied   
there rather with  ,wrede's7#a7;acute   
criticism of the messianic element in   
the ,gospels  pg #jbj and with the      
denial by ,drews7#b7;and others of the  

historical existence of ,jesus4 ,to     
destructive criticism of this sort      
,schweitzer's own work is the best      
answer4 ,the only work which  seriously 
reckons with this new point of view is a
 brief but  magisterial book by ,h4 ,j4 
,holtzmann3 ,das messianische           
,bewusstsein  ,jesu1 #aijg4    ,very    
different was the reception of          
,schweitzer's latter work in  ,england4 
,the interest there centred at once upon
 ,schweitzer's own  view4 ,in #aijg1 the
 year after its publication1 ,professor 
,sanday  delivered a course of lectures 
at ,oxford and ,cambridge in which he   
enthusiastically accepted ,schweitzer's 
position with hardly a                  
reservation47#c7;,in #aiaj this second  
work of ,schweitzer's was  translated   
into ,english and published under the   
title3 ,the ,quest of  the ,historical  
,jesus1 with a preface by ,professor    
,burkitt4 ,by this  time the interest in
 ,schweitzer and his theory had become a
 furore  among the younger men in       

,oxford and ,cambridge4 ,but just then  
there  came an emissary from ,germany1  
,professor ,ernst von ,dobschtz1 who    
essayed to disprove ,schweitzer's theory
 in a course of lectures  delivered at  
pg #jba ,oxford in #aiji47d7,whereupon  
,professor  ,sanday1 in a pathetic      
article in the ,hibbert ,journal for    
,october1  #aiaa1 retracted his support 
of ,schweitzer's position4 ,he felt that
 he  had been over hasty in adopting it4
 ,and so indeed it seems he was1 for  it
 appears that in preparing his lectures 
he had not taken the pains  to read the 
8,sketch10 that is to say1 ,schweitzer's
 first and  fundamental and most        
carefully reasoned argument for his     
view4 ,by the  same token ,canon ,sanday
 seems to have been over hasty in making
 his  retraction1 for he had not yet    
read the 8,sketch10--and von ,dobschtz' 
criticism after all is not very         
impressive4    ,in ,america the whole   
question has been simply ignored4 ,it   
generally  takes1 in fact1 about a      

decade for an important foreign work to 
reach  us1--except in the case of a very
 few scholars who have already gained   
our ear4 ,according to this reckoning it
 is time the 8,sketch0 were  translated4
 ,in view both of the acceptance which  
,schweitzer's theory  has met with in   
,england and of the opposition made to  
it there1 it is  high time that his most
 cogent and careful statement of his    
position  be made known4 ,for although  
,schweitzer's position is restated in   
his  latter work already pg #jbb        
translated into ,english1 and is there  
also illuminated from various sides1    
particularly in its relation to         
,wrede's work--which appeared in the    
same year as the 8,sketch0 and is so    
strikingly like it so far as its        
criticism goes and so different in  its 
result1--yet it cannot be adequately    
appreciated without a study of  the     
earlier work4    ,it is known that      
,albert ,schweitzer has for some time   
been preparing to  go as medical        

missionary to the ,congo4 ,but in spite 
of his medical  studies he has recently 
found time to publish a brilliant       
8,history of  ,pauline ,study since the 
,reformation407#e7,this is in a way a   
continuation of the history of the study
 of the life of ,jesus4 ,here  again    
,schweitzer has a view of his own3 in   
all the complexity of  ,paul's thought  
he perceives a unity which is due to the
 pervading  eschatological outlook4     
,fortunately1 this view of his own1     
instead of  being appended to the       
historical study1 as in the former book1
 is to  be published separately under   
the title3 ,die ,mystic des ,apostles   
,paulus4 ,this practical measure will   
insure that it shall not be  overlooked4
 ,it is to be hoped too that it will not
 have to wait long  for an ,english     
translation4    pg #jbc    ,professor   
,schweitzer found time also to prepare a
 new and much  enlarged edition of his  
,geschichte der ,leben-,jesu-,forschung 
7,history  of the ,study of the ,life of

 ,jesus71 which is the title by which he
 now  more aptly describes his well     
known work4 ,he has brought this history
  down to date1 and in the short        
concluding chapter he suggests a number 
of pregnant reflections which will later
 be referred to in this  introduction   
with the aim of conciliating this       
archological world of  ,jesus' thought  
with our religious estimate of his      
person4 ,it must be  recognised from the
 outset that time is necessary for such 
an  adjustment4 ,the perception of the  
eschatological character of the         
,gospels is a sudden emergency3 we have 
not yet had time to assimilate  it4     
,at this writing ,professor ,schweitzer 
is already at work as medical           
missionary in ,africa4 ,it is of        
interest to know that his plan is to    
return after three years to ,europe1 and
 again after an equal period2  to       
,africa4 ,on account of the radical     
character of his critical works  he was 
not accepted as a fellow-worker in any  

of the ,german missions  and is         
labouring in conjunction with 7though   
independently and at his  own expense7  
the station of the ,paris ,evangelical  
pg #jbd ,missionary  ,society at        
,lambarene in ,french ,equatorial       
,africa--the country which  used to be  
called the ,french ,congo4 8,schweitzer 
as ,missionary0 is the  title of an     
article in the ,hibbert ,journal for    
,july #aiad based upon  the printed     
circular letters which he sends to his  
friends and  supporters4 ,in a letter to
 the translator he speaks of his efforts
 to  mitigate the scourge of leprosy and
 the sleeping sickness as an  example of
 8practical eschatology40      #b4 ,the 
,significance of ,schweitzer's ,work4   
,the opportuneness of ,schweitzer's     
eschatological interpretation of the    
life of ,jesus appears the more manifest
 the more one knows of the  recent      
history of ,gospel study4 ,to bring that
 out clearly is the  special purpose of 
the ,author in his ,quest of the        

,historical ,jesus1  particularly in    
chapters ,i1 ,,xix1 and ,,xx4 ,it could 
not be done better4  ,at all events such
 a task is obviously beyond the scope of
 this  introduction4 ,here it need only 
be pointed out that ,schweitzer's       
theory1 striking as it is1 did not      
spring into being without roots in  a   
soil prepared for it4 ,the              
eschatological question itself had been 
sharply brought to the fore4 ,contention
 for and against the  recognition of it 
as an important pg #jbe element in the  
,gospels was  the order of the day4 ,all
 that tended to concentrate attention   
upon  the problem of the personal       
consciousness of ,jesus 7as1 in         
particular1  ,baldensperger's           
work717#f7was a direct preparation for  
,schweitzer4  ,johannes ,weiss had      
already stood out as the foremost       
champion of  eschatology in the         
,gospel47#g7;,his recognition of        
eschatology was  confined1 however1 to  
the teaching of ,jesus4 ,hence he did   

not avail  himself of it for the        
solution of the historical problems4    
,for this  reason he cannot be regarded 
as an exponent--to use ,schweitzer's    
phrase--of 8thoroughgoing eschatology0  
7konsequente ,eschatologie74 ,but  the  
solution ,schweitzer proposed was       
already 8in the air10 as he said        
himself in his preface4 ,that           
presentiment was strikingly fulfilled in
  the fact that in the selfsame year    
,wrede published a book with a title    
almost identical1 which envisaged the   
same problems in the same way1  only    
that it sought to solve them by         
eliminating eschatology as an  intrusion
 in the historical narrative1 thus      
resulting in  8thoroughgoing            
scepticism40 ,schweitzer is justified in
 insisting that  his work and pg #jbf   
,wrede's cannot be played off against   
each other1  but constitute a combined  
attack1 so far as concerns the criticism
 of  the common1 liberal life of ,jesus4
    ,there is nothing audacious in      

,schweitzer's proclamation of the       
collapse of the liberal life of ,jesus4 
,he does not claim to have  destroyed   
it1 he merely attests the fact of its   
collapse4 8,the ,jesus  of ,nazareth who
 appeared as the ,messiah1 proclaimed   
the morality of  the kingdom of ,god1   
established the kingdom of heaven upon  
earth1 and  died in order to consecrate 
his work1--this ,jesus never existed4   
,it is  a figure sketched by            
,rationalism1 enlivened by ,liberalism1 
and dressed  up by ,modern ,theology in 
the clothes of historical               
science407#h7,this fabric did not fall  
by reason of the strength of  any attack
 from without1 but collapsed through its
 inherent weakness1  8shattered and     
cloven by the actual historical problems
 which one  after another emerged and   
would not down in spite of all the      
cunning1  art1 artifice1 and force0     
which was expended upon this picture of 
,jesus during the last hundred years4   
,in spite of the protestation that  this

 picture still stands undemolished1 no  
one can be found any more  to write a   
liberal life of ,jesus4 ,on pg #jbg the 
other hand sceptical  works have        
multiplied so rapidly that it would be  
difficult to  enumerate them here4      
,after ,kalthoff7#i7 and ,drews7#aj7the 
designation of 8thoroughgoing           
scepticism0 can hardly be applied to    
,wrede's theory4 ,all the books of this 
class owe what appearance of  strength  
they have1 not to their inherent worth1 
but to the weakness  of the theory which
 opposes them--the current liberal life 
of ,jesus4  ,solely with a view to      
maintaining the integrity of this       
picture it has  been found necessary    
from time to time to sacrifice so much  
of the  documentary evidence--the       
,synoptic ,gospels or their             
sources--upon which  the history of     
,jesus reposes1 that in the end it seems
 not very  unreasonable for ,drews and  
others to assume1 from the admissions of
  their opponents1 that there is no     

convincing historical evidence for  the 
existence of ,jesus1 and that the real  
task of the scholar is to  show how such
 a figure was invented4    8,it is      
extraordinary10 says ,schweitzer in the 
last chapter of the new  edition of his 
,history of the ,life of ,jesus ,study1 
8how it has fared  with the study of the
 life of ,jesus4 ,it set out to find the
 historical  pg #jbh ,jesus1 and fancied
 that when he was found he could be set1
  just as he is1 in the midst of our age
 as ,teacher and ,saviour4 ,it  loosed  
the bands which fettered him to the rock
 of ecclesiastical  dogma1 and rejoiced 
when life and movement returned to the  
figure and  the historical man ,jesus   
was seen approaching4 ,he did not stay1 
however1 but passed our age by and      
returned again to his own4 ,that is     
what astonished and alarmed the theology
 of the last decades1--that by  no      
violence of misinterpretation could they
 succeed in keeping him in  our age1 but
 had to let him go4 ,he returned to his 

own age with the  same necessity that   
the freed pendulum swings back to its   
original  position4    8,the historical 
foundation of ,christianity1 as         
rationalism1  liberalism1 and modern    
theology count it1 exists no            
longer1--which1  however1 is not to say 
that ,christianity has therefore lost   
its  historical foundation4 ,the work   
which historical theology believed it   
must carry out1 and which it sees       
falling to pieces at the very moment    
when the completion was near1 is only   
the terra cotta veneer of the  true1    
indestructible1 historical foundation1  
which is independent of  any historical 
pg #jbi knowledge and proof--simply     
because it is  there1 it exists4        
8,jesus is something to our world       
because a mighty stream of spiritual    
influence has gone forth from him and   
has penetrated our age also4  ,this fact
 will be neither shaken nor confirmed by
 an historical  knowledge4    8,one     
fancied he could be more to our time by 

the fact that he entered  it vitally as 
a man of our humanity4 ,that1 however1  
is not possible4  ,for one reason1      
because this ,jesus never so existed4   
,also1 because  historical knowledge1   
though it can clarify spiritual life    
already  existing1 can never awaken     
life4 ,it is able to reconcile the      
present  with the past2 to a certain    
degree it can transport the present into
  the past2 but to construct the present
 is not within its power4    8,one      
cannot estimate highly enough what the  
study of the life of ,jesus  has        
accomplished4 ,it is a great and unique 
demonstration of veracity  and love of  
the truth1--one of the most significant 
occurrences in the  whole spiritual life
 of mankind4 ,what the modern-liberal   
and the  popularising investigation has 
done1 in spite of all its errors1 for   
the present and for the coming state of 
religion can only be measured  when one 
takes pg #jcj into comparison the ,roman
 ,catholic--or more  broadly the        

,latin--culture and literature which has
 been touched little  or not at all by  
the influence of these spirits4    8,and
 yet the disillusion had to come4 ,we   
modern theologians are too  proud of our
 historical learning1 too proud of our  
historical ,jesus1  too confident in our
 faith in what our historical theology  
can  spiritually contribute to the      
world4 ,the notion that by historical   
knowledge we can construct a new and    
vigorous ,christianity and let  loose   
spiritual forces in the world dominates 
us like a fixed idea and  does not      
permit us to perceive that all we have  
done thereby is to  assail1 not the     
great religious problem itself1 but one 
of the  problems of general culture     
which is entrenched in front of it1 and 
which we would solve as well as we can4 
,we thought that we had to lead  our age
 as it were through a by-path1 through  
the historical ,jesus1 in  order that it
 might come to ,jesus who is present    
spiritual power4 ,the  by-path is now   

barred by real history4    8,we were in 
danger of putting ourselves between men 
and the ,gospels  and not leaving the   
individual any longer alone with the    
sayings of  ,jesus4    8,we were in     
danger1 too1 of presenting to pg #jca   
them a ,jesus that  was too little1     
because we had forced him into man's    
measure and into  the mould of average  
human psychology4 ,read through the     
#8lives of  ,jesus' since the sixties   
and behold what they have made of the   
imperial words of our ,lord1 what a weak
 and ambiguous sense they have  put upon
 his peremptory1 other-worldly          
requisitions1 in order that he  might   
not clash with our ideals of            
civilisation and his  other-worldliness 
might be brought to terms with our      
this-worldliness4  ,many of his greatest
 words one finds lying in a corner1 a   
heap of  discharged spring-bolts4 ,we   
make ,jesus speak with our time another 
language than that which passed his     
lips4    8,thereby we ourselves became  

impotent and deprived our own thoughts  
of  their proper energy by transposing  
them into history and making them  speak
 to us out of antiquity4 ,it is nothing 
less than a tragedy for  modern theology
 that it confounds with history         
everything it attempts  to expound1 and 
is actually proud of the virtuosity with
 which it  contrives to discover its own
 thoughts in the past4    8,therefore   
there is hopeful significance in the    
fact that modern  theology with its     
study of the life of ,jesus1 however    
long it may  resist pg #jcb by the      
invention of fresh shifts and           
expedients1 must  in the end find itself
 deluded in its manufactured history1   
overcome  by real history and by the    
facts--which according to ,wrede's fine 
saying are often more radical than      
theories4    8,what is the historical   
,jesus to us when we keep him clear of  
any  admixture of the present with the  
past8 ,we have the immediate  impression
 that his person1 in spite of all that  

is strange and  enigmatical1 has        
something great to say to all ages1 as  
long as the  world endures1 may views   
and knowledge change never so much1 and 
that  it means therefore to our religion
 also a far-reaching enrichment4 ,it    
behooves us to bring this elementary    
feeling to a clear expression1 so  that 
it may not soar away in dogmatic        
assertions and phrases and  beguile     
historical science ever anew into the   
hopeless undertaking of  modernising    
,jesus by diluting or explaining away   
what is historically  conditioned in his
 preaching1 as though he would become   
more to us  thereby4    8,the whole     
study of the life of ,jesus has in fine 
only the one aim1 of  establishing the  
natural and unbiased conception of the  
earliest  accounts4 ,in order to know   
,jesus and to apprehend him there is    
need of  no preparatory pg #jcc         
erudition4 ,it is also not requisite    
that a man  comprehend the details of   
,jesus' public ministry and be able to  

construct with them a #8life of ,jesus4'
 ,his nature1 and that which he  is and 
wills1 appears in certain lapidary      
expressions of his and  forces itself   
upon us4 ,one knows him without knowing 
much about him1  and apprehends the     
eschatological note even if he attain no
 clear  conception of the details4 ,for 
this is the characteristic thing about  
,jesus1 that he looks beyond the        
perfection and blessedness of the       
individual to the perfection and        
blessedness of the world and of an      
elect humanity4 ,his will and his hope  
is fixed upon the ,kingdom of  ,god40   
,it is much to be wondered at that      
conservative scholars have not          
generally recognised the strong         
constructive consequences of            
,schweitzer's theory1 in particular the 
proof it incidentally affords  of the   
historical worth of the ,synoptic       
,gospels4 ,schweitzer  rehabilitates the
 credit of ,s4 ,mark's ,gospel simply by
 showing that no  important parts of it 

need be discarded on the ground that    
they are  inconsistent with the sketch  
which he draws of the history of ,jesus4
  ,when it is objected to him that he   
bases his view upon 8the weakest        
passages10 it is time we make clear to  
pg #jcd ourselves that  8strong0 and    
8weak0 in this connection mean no more  
than consistent  or inconsistent with   
the assumptions of the modern 8liberal  
life  of ,jesus40 ,it is only a         
roundabout way of begging the question4 
,generally speaking1 such a document as 
,mark1 antecedent to any theory  we may 
attempt to apply1 must be presumed to be
 of pretty equal value  throughout4     
,that theory which1 without artifice or 
violence1 best  accords with the        
greatest number of facts recorded1 and  
so best  preserves the credit of the    
documents upon which it seeks to found  
itself1 is presumably the right theory4 
,schweitzer's view1 as he  himself says 
in the ,preface1 greatly simplifies and 
clarifies the  ,synoptic problem4 ,it is

 no longer necessary to attribute so    
much to  8the editor's hand40 ,the      
,sermon on the ,mount1 the ,charge to   
the  ,twelve1 and the ,eulogy over the  
,baptist are not collections of         
scattered sayings1 but were in the main 
delivered as they have come  down to us4
 ,especially important is the           
recognition that even for  constructing 
the history of ,jesus ,mark by itself   
does not suffice3 the  discourses in    
,matthew are invaluable indications4    
,nor is this the only positive and      
comforting element in ,schweitzer's     
view4 ,in the ,postscript he has himself
 laid stress upon the pg #jce  aim of   
his work3 8to impress upon the modern   
age and upon modern  theology the figure
 of ,jesus in its overwhelming heroic   
greatness40  ,and this he has           
accomplished in unexpected ways4 ,the   
figure of ,jesus  which we have striven 
so hard to bring into nearness and      
sympathy  through our psychological     
analysis has eluded our grasp1 and under

 the  hands of the historian and        
archologist it has receded inexorably   
into  the remote past and into a corner 
of ,galilee4 ,it looks to us strange    
and even petty in its remote ,galilean  
surroundings4 ,now that figure1  by the 
force of an elemental energy1 is seen to
 break the shackles  which would bind it
 to a particular time and place and     
become--not  modern1 indeed1            
but--universal4    ,one may easily be so
 much absorbed with the difficulties in 
the way of  accepting ,schweitzer's     
construction as to ignore the light     
which it  sheds upon some of the major  
difficulties of the traditional view    
with  which we have long wrestled in    
vain4 ,one may mention at least eight   
obscure points which are illuminated for
 the first time by the  eschatological  
view of the ,gospel history4 #a4 ,jesus'
 use of the title  8,son of             
,man10--commonly in the third person and
 with a futuristic  sense1 as denoting a
 dignity and pg #jcf power which were   

not yet  his4 ,jesus was the ,messiah   
designate4 #b4 ,the position of ,john   
the  ,baptist3 it was ,jesus alone that 
discovered in him the character of      
,elijah 8the ,coming ,one0 7cf4 ,jn     
#a3ba 74 #c4 ,the conception of the     
,kingdom of ,god as a gift1 to be       
received passively as by a little       
child--and yet as a thing that 8violent 
men0 must wrest to themselves  8by      
force40 #d4 ,the relation of ,jesus'    
messianic expectation to that  which was
 current among the people4 ,jesus       
moralised the popular  eschatological   
ideal by combining it with the preaching
 of the  ,prophets4 ,that ,jesus opposed
 a purely moral ideal to a popular      
political agitation is doubly a fiction4
 #e4 ,the significance of the  ,mission 
of the ,twelve and its connection with  
the popular excitement  which drew five 
thousand men into the desert by the     
seashore4 #f4 ,the  significance of the 
,transfiguration1 coming before the     
,confession of  ,peter1 and explaining  

how the knowledge of ,jesus'            
,messiahship was  given by divine       
revelation4 #g4 ,the character of the   
secret which ,judas  possessed and was  
in a position to betray4 ,our notion    
that during the  last days in ,jerusalem
 every one knew of ,jesus' claim to be  
the ,christ  is plainly contrary to the 
record4 ,the famous disputes pg #jcg of 
those days would have taken a very      
different form if the question  which   
agitated all minds was1 ,is he the      
,christ8 or is he not8 #h4  ,jesus'     
notion of the necessity of his death1   
his resolution to die  at ,jerusalem1   
and his conception that he was giving   
his life as 8a  ransom for many40       
,unquestionably it is no easy matter to 
assimilate so novel and  striking a view
 as that of ,schweitzer4 ,to bring it   
into relation with  the presuppositions 
of our religious view in general        
involves  demolition and                
reconstruction--a labor heavy and       
grievous to the soul4  ,the mind        

instinctively recoils from such a labour
 and is fain to  protect itself by a    
general repudiation and denial4         
,moreover the  ,author has presented his
 view with a naked simplicity which1    
while it  renders it easier to          
understand and more difficult to        
confute1 makes  it also1 one must       
confess1 more difficult to accept4 ,we  
are not  inclined to accept opinions in 
the face of a display of force1 and as  
it were at the muzzle of a gun--even    
when the gun is loaded with logic4      
,practically we must first contrive to  
see how the opinions may be made        
acceptable4 ,this task the ,author has  
not unreasonably left to  us1--although 
a careful study of his work will reveal 
many suggestions  helpful to this end4  
pg #jch ,the translator has read this   
little book  not once but many times and
 through a course of years1 with ever   
increasing appreciation of its          
worth--not only in view of its logical  
force but of its acceptability4 ,on the 

other hand1 many of us have  felt that  
the liberal life of ,jesus was becoming 
increasingly more  unacceptable4        
,canon ,sanday confesses7#aa7that he    
recoils from ,schweitzer's view  chiefly
 on account of his 8tendency to push    
things to extremes at the  dictates of  
logical consistency40 ,it is too        
8thoroughgoing40 ,it  seems indeed as   
though the ,author were inclined to     
press this word to  an extreme1         
proposing to explain all the words and  
acts of ,jesus  with reference to his   
eschatological outlook4 ,but that is    
only a  threat4 ,what he has done falls 
very far short of it1 and it is upon    
that we have to pass judgment4 ,that1 in
 fact1 is 8thoroughgoing0  enough to    
justify the term even if it went no     
further4 ,the principle  of 8thorough0  
might very well apply to the            
construction of the history  as a whole 
without implying that every trait of    
,jesus' life and  teaching was coloured 
by it and that he himself was so        

obsessed by a  single idea that he was  
unable to see things as they are4 pg    
#jci  ,this is precisely what the       
,gospels do not permit us to believe4   
,it is  manifest that ,jesus had a      
peculiarly acute sensibility to his     
surroundings1 whether it were nature or 
human society1 and responded  feelingly1
 spontaneously4 ,his sense of right and 
wrong was so clearly  intuitive that he 
could deal sovereignly with the ,law4   
,schweitzer  himself furnishes          
suggestions which tend to render even   
the word  8,interimsethik0 acceptable4  
,jesus' moral teaching was oriented     
towards  the coming ,kingdom4 ,it was   
8penance0 in preparation for the        
,kingdom of  ,god4 ,but it was not for  
all this an arbitrary penance3 like the 
ethics  of the ,prophets it was the     
prescription of righteousness4 ,in one  
sense  at least1 it was not of merely   
transitory importance4 ,from the        
expectation of the approaching ,kingdom 
it received a sharpness of  emphasis    

which it could not otherwise have       
had1--but it was a true  emphasis4 ,it  
described the conduct appropriate to man
 in this present  world so long as this 
world shall last--a conduct which is    
justified  here by the expectation of a 
better world to come1 8beyond good and  
evil0 if you will4    8,thoroughgoing   
eschatology0 is surely not incompatible 
with the  recognition of a deeper pg    
#jdj intuition in ,jesus which is       
necessary  to explain the intensity of  
this very eschatology itself4 ,it would 
be  a rigorous extreme indeed which     
would exclude the recognition of        
,jesus' ,god-consciousness--his         
consciousness of ,god as ,father--as the
  primary and all-controlling fact of   
his religious experience4 ,nothing  is  
more obvious than that out of that      
consciousness he acted and spoke        
immediately4 ,and when his acts were    
influenced and his speech  coloured by  
the eschatological outlook1 what was    
that ultimately but  the consciousness  

of ,god's nearness8 ,how could the      
expectation of a  divine world be so    
constant and so vivid without the       
feeling that it  is in a sense locally  
near1 imminent1 impending1 ready to     
break in1  indeed actually intruding    
upon this present world1 as it were 8the
  finger of ,god0 touching us here8     
,intuitional feeling1 presentiment1     
insight1 does not readily distinguish   
between nearness in time and in  space4 
,jesus' eschatology was an expression of
 his  ,god-consciousness--the most      
eminent expression of it4               
,eschatology in the strict sense1 with  
all its apocalyptic features1  has long 
ago passed out of our view of the world4
 ,schweitzer shows us  with what        
justification the ,church discarded it4 
,but the feeling that  was behind pg    
#jda it remains1 and still constitutes  
the fundamental  experience of religion4
 ,it is the feeling of a divine         
environment1  close to us1 unspeakably  
close1 imminent1 intruding even upon the

  every-day world4           8,this is  
the finger of ,god1       ,the flash of 
the will that can1       ,existent      
behind all laws1       ,that made them1 
and lo6 they are40      ,intuitional    
feeling is not especially inclined to   
express  the sense of ,god in terms of  
time4 ,space is the category  more      
familiar to it4 ,wordsworth finds terms 
to express  what is so intangible4      
8,those obstinate questionings       ,of
 sense and outward things1              
,fallings from us1 vanishings2          
,blank misgivings of a creature         
,moving about in worlds not realised    
,high instincts1 before which our mortal
 nature       ,did tremble like a guilty
 thing surprised40      ,apocalyptic    
eschatology no one could even wish to   
revive4 ,but this  does not mean that   
,biblical eschatology--the expectation  
of the great  ,event--must be dissolved 
in the modern hope of the gradual       
amelioration  of the world in the course
 of historical evolution4 ,we cannot but

 feel  how great a breach that would    
constitute between our thought and the  
pg #jdb mind of ,jesus4 ,schweitzer     
remarks upon the heavy dose of          
8resignation0 which such a view implies4
 ,strange that we do not more  often    
realise this6 ,does our optimism blind  
us to the fact that we  shall not       
partake in 8the far off divine          
event0--except our spirit  survive the  
bodily death8 ,there--in the hope of    
life beyond death--is  the expectation  
which we substitute for apocalyptic     
eschatology1--a  substitution so natural
 that it came about without observation4
 ,s4  ,paul lived in the expectation of 
the coming of the ,lord1 but he         
evidently felt no sense of incongruity  
when he expressed the feeling  that 8to 
depart and be with ,christ is very far  
better0--he was  referring to the       
natural death of the body and the hope  
of life  immediately beyond it4 ,this is
 the hope which has ever since          
characterised the ,christian ,church4   

,to dwell upon that hope1 to set  our   
8affections upon things above1 where    
,christ is1 seated at the  right hand of
 ,god0--that is 8heavenly mindedness40  
,with respect to the  feeling at the    
base of it1 it is not so very different 
from  apocalyptical eschatology4 ,in    
this view ,christian ethics still       
remains  8conditional0--you may call it 
,interimsethik if you like4 ,the conduct
  it requires of us is conditioned by   
the hope of a future pg #jdc life  and  
is absurd under any other supposition4  
8,the practice of the  presence of ,god0
 is the most fundamentally important    
religious  exercise4 ,but if we succeed 
in persuading ourselves that here and   
now  we have the only kingdom of ,god we
 shall ever know2 if all our  interest  
and effort is absorbed in realising a   
kingdom of ,god upon  earth2 then not   
only have we need of 8resignation10 but 
we cannot  avoid feeling the breach     
between our thought and activity and    
that of  ,jesus4 ,we are puzzled to     

distinguish between worldly and heavenly
  mindedness because even our religious 
interest is focussed upon this  earth1  
as the sphere not only of our moral duty
 but of our ultimate  hope--the gradual 
evolution of a perfect human society4   
,that is what we  have made of the      
,kingdom of ,god1 interpreting it       
uneschatologically4  ,is not this after 
all a more credulous hope than that     
which expects a  divine intervention1 a 
8regeneration0 of heaven and earth1     
which shall  prepare the fit abode for  
the perfect society8 ,and does it not   
strike  at the very roots of the        
religious sentiment when we distract the
 mind  from its natural interest and    
curiosity about the ,beyond8 ,our       
personal  fate is not so much involved  
in the far off amelioration of human    
society as in something pg #jdd much    
nearer1 very near and imminent1  the    
estate just beyond death4 ,it is not    
altogether without reason that  in      
,christian dogmatics the name of        

eschatology has been applied to  this   
topic4 ,the earlier type of eschatology 
,jesus himself has rendered  forevermore
 impossible4 ,it is likely that the     
first objection we  feel to apocalyptic 
eschatology lies in the fact that it was
 expressed  in terms of an erroneous    
cosmology and is therefore incompatible 
with  our modern view of the world4 ,but
 as a matter of fact apocalyptic        
eschatology vanished from the vital     
creed of the ,church long before  the   
cosmology upon which it was founded was 
proved to be false4 ,it was  ,jesus who 
brought it to an end4 ,another sort of  
eschatology promptly  took its          
place--another heavenly hope1 which was 
substantially not  apocalyptic4 ,yet    
this doctrine too--the early ,christian 
notion of the  soul and of heaven--was  
necessarily founded upon the opinions of
  ancient science4 ,the doctrine of the 
soul and the doctrine of heaven1  being 
less directly affected by the findings  
of modern science1 have  been more slow 

to change in conformity with our changed
 view of the  world than has1 for       
example1 the doctrine of creation4 ,but 
in their  old form they are none the    
less incompatible pg #jde with our      
modern  thought2 and for this reason we 
feel forced to put every sort of        
eschatology aside1 we are no longer able
 to place the heavenly hope1  and the   
heavenly mindedness which it prompts1 in
 the central position  which belongs to 
them4 ,that is to say1 we urgently need 
to express the  ,christian doctrine of  
the soul in terms of the highest modern 
psychology and to express our heavenly  
hope in terms of a modern  cosmology4   
,we need a new cosmology6 ,that may seem
 to express an  unpractical and         
fantastic desire4 ,but it will not so   
seem to any one  who knows what his     
theory of the soul and his grandiose    
cosmology  meant practically and        
religiously to ,gustav ,theodor         
,fechner17#ab7  or who has experienced  
what this may mean for the orientation  

of his  own personal religion4 ,the old 
view of the world has passed away3 we   
have been too slothful and cowardly to  
take full possession of the  new4 ,there
 is really nothing in the modern view of
 the world which  effectually precludes 
us from directing our hope and orienting
 our  life towards the ,beyond1 as did  
,jesus in his way1 and as the early     
,church did in its way4 ,from the moment
 that ,jesus passed into the  invisible 
and was there felt and recognised as the
 correspondent pg  #jdf of our religious
 faculty we find that spatial terms     
better  express the substance of our    
heavenly mindedness than do temporal4   
,we  8seek the things that are above1   
where ,christ is1 seated on the right   
hand of ,god40 ,to recognise that our   
8citizenship is in heaven0 is not  to   
render ourselves inept for the          
performance of our duty upon earth4     
,rather it needs to be reflected        
whether1 without the detachment1        
without the superiority to earthly      

circumstance1 happy or untoward1  which 
comes from setting our 8mind on the     
things that are above10 we  possess any 
fulcrum for doing a real work upon the  
world4    ,the eschatological           
interpretation of the ,gospels does not 
thrust ,jesus  so far from us as we are 
prone to think3 rather calls us to      
approach  nearer to him1 to share again 
more closely 8the mind which was in     
,christ ,jesus0 and which in one form or
 another has been at all times  the     
chief inspiration of the ,church4    ,in
 his 8,concluding ,reflections0         
,schweitzer says3 8,every full view of  
life1 cosmic philosophy1 ,weltanschauung
 7the ,german word it is  impossible to 
translate7 contains side by side        
elements which are  conditioned by the  
age as well as others which are         
unconditioned1 for  it consists in the  
very fact that a penetrating will has   
pervaded  and pg #jdg constituted the   
conceptual material furnished it by     
history4 ,this latter is subjected to   

change4 ,hence there is no              
,weltanschauung1 however great and      
profound it may be1 which does not      
contain perishable material4 ,but the   
will itself is timeless4 ,it  reveals   
the unsearchable and primary nature of a
 person and determines  also the final  
and fundamental definition of his       
,weltanschauung4 ,may  the conceptual   
material alter never so much1 with      
consequent diversity  between the new   
,weltanschauung and the old1 yet these  
in reality  only lie just so far apart  
as the wills which constitute them      
diverge  in direction4 ,the differences 
which are determined by the alteration  
of the conceptual material are in the   
last analysis merely secondary  in      
importance1 however emphatically they   
may make themselves felt2 for  the same 
will1 however different be the          
conceptual material in which  it        
manifests itself1 always creates        
,weltanschauungen which in their  nature
 correspond with one another and        

coincide4    8,since the time when man  
attained the conditions precedent to    
such an  apprehension and judgment of   
things as we might call in our sense a  
,weltanschauung--that is1 since the     
individual learned to take into         
consideration the totality of being1 the
 world as a pg #jdh whole1  and to      
reflect as a knowing and willing subject
 upon the reciprocal  relations of a    
passive and active sort which subsist   
between himself  and the ,all--no       
far-reaching development has really     
occurred in the  spiritual life of      
humanity4 ,the problems of the ,greeks  
turn up again  in the most modern       
philosophy4 ,the scepticism of to-day is
 essentially  the same as that which    
came to expression in ancient thought4  
8,the primitive1 late-,jewish metaphysic
 in which ,jesus expressed his          
,weltanschauung aggravates exceedingly  
the difficulty of translating  his ideas
 into the formulas of our time4 ,the    
task is quite impossible  so long as one

 tries to accomplish it by              
distinguishing in detail  between the   
permanent and the transitory4 ,and what 
results as the  consequence of this     
procedure is so lacking in force and    
conclusiveness that the enrichment it   
contributes to our religion is  rather  
apparent than real4    8,in truth there 
can be no question of making distinction
 between  transitory and permanent1 but 
only of transposing the original        
constitutive thought of that            
,weltanschauung into terms familiar to  
us4 ,how would the ,will of             
,jesus--apprehended in its              
immediateness1 in  its definiteness and 
in its whole pg #jdi compass--how would 
it  vitalise our thought material and   
construct from it a ,weltanschauung  of 
so moral and so mighty a sort that it   
could be counted the modern  equivalent 
of that which he created in terms of the
 late-,jewish  metaphysics and          
eschatology8    8,if one tries1 as has  
been done hitherto almost invariably1 to

  reconcile ,jesus' ,weltanschauung with
 ours any way it will go--which  can be 
accomplished only by paring away all    
that is  characteristic--this procedure 
strikes also at the will which is       
manifested in these conceptions4    8,it
 loses its originality and is no longer 
able to exert an elemental  influence   
upon us4 ,hence it is that the ,jesus of
 modern theology is so  extraordinarily 
lifeless4 ,left in his eschatological   
world he is  greater and1 for all the   
strangeness1 he affects us more         
elementally1  more mightily than the    
modern ,jesus4    8,jesus' deed consists
 in the fact that his original and      
profound moral  nature took possession  
of the late-,jewish eschatology and so  
gives  expression1 in the thought       
material of the age1 to the hope and the
  will which are intent upon the ethical
 consummation of the world4 ,all        
attempts to avert one's vision from this
 ,weltanschauung as a whole  and to make
 ,jesus' significance for us to consist 

in pg #jej his  revelation of the       
8fatherhood of ,god10 the 8brotherhood  
of man10 and  so forth1 must therefore  
of necessity lead to a narrow and       
peculiarly  insipid conception of his   
religion4 ,in reality he is an authority
 for  us1 not in the sphere of          
knowledge1 but only in the matter of the
  will4 ,his destined rle can only      
consist in this1 that he as a mighty    
spirit quickens the motives of willing  
and hoping which we and our  fellowmen  
bear within us and brings them to such a
 height of intensity  and clarity as we 
could not have attained if we were left 
to ourselves  and did not stand under   
the impression of his personality1 and  
that he  thus conforms our              
,weltanschauung to his own in its very  
nature1 in  spite of all the diversity  
of thought material1 and awakens in it  
the  energies which are active in his4  
8,the last and deepest knowledge of     
things comes from the will4 ,hence  the 
movement of thought which strives to    

frame the final synthesis of            
observations and knowledge in order to  
construct a ,weltanschauung is          
determined in its direction by the will1
 which constitutes the primary  and the 
inexplicable ultimate essence of the    
persons and ages in  question4    8,if  
our age and our religion have not       
apprehended the greatness of  ,jesus and
 have pg #jea been frightened back by   
the eschatological  colour of his       
thought1 this was due only in part to   
the fact that they  could not           
accommodate themselves to the           
strangeness of it all4 ,the  decisive   
reason was another4 ,they lacked the    
strong and clear stamp of  a will and a 
hope directed towards the moral         
consummation of the  world1 which are   
decisive for ,jesus and for his         
,weltanschauung4 ,they  were devoid of  
eschatology1--using the word here in its
 broadest and  most general sense4 ,they
 found in themselves no equivalents for 
the  thoughts of ,jesus1 and were       

therefore not in a position to transpose
  his ,weltanschauung from the          
late-,jewish terms of thought into their
  own4    8,there was no answering chord
 of sympathy4 ,hence the historical     
,jesus  had to remain strange to them to
 a very great extent1 and that not  only
 with respect to his thought material   
but also with respect to his  very      
nature4 ,his ethical enthusiasm and the 
immediateness and might  which          
characterised his thought seems to them 
excessive because they  know nothing    
that corresponds to it in their own     
thought and  experience4 ,so they were  
constantly intent upon making out of the
  8enthusiast0 a modern man and         
theologian duly observant of metes and  
bounds pg #jeb in all his doings4       
,conservative theology1 like the  older 
orthodoxy to which it is akin1 was not  
able to do anything with  the historical
 ,jesus1 because it likewise makes far  
too little of the  great moral ideas    
which in his eschatology were struggling

 for life  and practical expression4    
8,it was therefore the lack of an inward
 tuning to the same pitch of  will and  
hope and desire which made it impossible
 to attain a real  knowledge of the     
historical ,jesus and a comprehensive   
religious  relationship with him4       
,between him and a generation which was 
lacking  in all immediateness and in all
 enthusiasm directed towards the final  
aims of humanity and of being1 there    
could be no lively and  far-reaching    
fellowship4 ,for all its progress in    
historical perception  it really        
remained more estranged from him than   
was the rationalism of  the eighteenth  
and the beginning of the nineteenth     
century1 which was  brought closer to   
him by its enthusiastic faith in the    
possibility of  rapid progress towards  
the moral perfection of humanity40    ,i
 marvel that ,schweitzer in his         
8,concluding ,reflections0 can dwell so 
insistently upon one side of ,jesus'    
eschatology and ignore so  completely   

the other4 ,jesus' pg #jec eschatology1 
the white light of  his conception of   
the ,kingdom of ,god1 has come to us    
through the  medium of history refracted
 in two rays of different colour and of 
different direction4 ,one represents    
more specifically the  other-worldly    
side of ,jesus' preaching1 the hope of  
eternal  blessedness beyond             
death1--which the dogmatic theologians  
are pleased  to call 8eschatology10 as  
though our modern idea really reflected 
,jesus' conception in its totality4     
,commonly this is what we understand  by
 the 8,kingdom of ,heaven40 ,to         
denominate the other ray1 ,schweitzer   
has appropriated 7with as questionable a
 right7 the 8,kingdom of ,god40  ,he    
means to indicate by this simply the    
moral development of humanity1  here and
 under present terrestrial conditions4  
,we readily understand  what he means1  
because that is what we mean commonly by
 8the kingdom  of ,god upon earth40 ,we 
are convinced that the progress of      

mankind in  true worldly culture and    
civilisation constitutes a high moral   
aim  which we dare not relinquish2 but  
we have all experienced the  difficulty 
of reconciling this secular enthusiasm  
with the  other-worldliness of ,jesus4  
,schweitzer helps us in a measure to    
surmount this difficulty4 ,he also makes
 it in a measure clear to us  how 7for  
the fact itself was pg #jed patent7 this
 enthusiasm for  the progress of        
humanity has been reinforced by ,jesus' 
preaching4 ,but  it is a mistake to     
expect of this one coloured ray that it 
can ever  give back to us the whole     
white light of ,jesus' inspiration4 ,we 
can  not return again to ,jesus'        
conception4 ,history stands in the      
way--real  history1 not written         
narrative4 ,nor shall we ever be able to
 combine  again in one white light the  
8broken lights0 which have come to us   
from his teaching4 ,but we have the two 
rays1 and in their separateness  they   
are both familiar to us4 ,our eyes bear 

better the coloured light4  ,celestial  
blue denotes the heavenly hope2 red will
 do for this earth  and our passionate  
hopes for its betterment4 ,but why      
behave as if we  had only one colour and
 all of ,jesus' light must be forced    
into that8  ,schweitzer ignores the     
heavenly hope 7the thought of life      
beyond  death7 as though it were no     
longer open to the modern man4 ,one may 
get  a notion of what it still may mean 
to the modern scientific mind from      
,gustav ,theodor ,fechner's ,bchlein vom
 ,leben nach dem ,tode1 or more  largely
 from his ,zend-,avesta1 or his         
,tagesansicht4 ,though to be  sure it   
can mean nothing to one who is bound by 
a materialistic  philosophy4 ,at all    
events it is certain that ,jesus' will  
and  aspiration can be pg #jee much more
 readily and fully expressed in  these  
terms than in the terms of ethical and  
social progress here  below4 ,to        
translate his thought into these terms  
requires no elaborate  effort4 ,the     

first generation of his disciples did it
 without knowing  what they did4        
,schweitzer himself observes in another 
place that our  modern faith in the     
final but slow perfection of the world  
8requires a  larger dose of resignation0
 than most people are aware4 ,and how   
can  any perfection upon this earth be  
final1 since none can be eternal8    ,we
 are all of us feeling after a solution 
of our modern difficulties4             
,schweitzer's effort after a tolerable  
accommodation is poignantly  personal   
like ours--and like ours it is          
tentative4 ,it is too early to  hope for
 complete satisfaction4 ,yet his efforts
 obviously tend in the  same direction  
as ours4 ,schweitzer perceives that 8in 
the last resort  our relation with      
,jesus is a mystical one40 ,for the sake
 of this  acknowledgment1 as well as for
 other reasons which will be evident1 ,i
  am fain to conclude this ,introduction
 with ,schweitzer's own words--the      
words with which he concludes his latest

 book3    8,in the last resort our      
relationship to ,jesus is of a mystical 
sort4  ,no personality of the past can  
be installed in the present pg #jef by  
historical reflection or by affirmations
 about his authoritative  significance4 
,we get into relation with him only when
 we are brought  together in the        
recognition of a common will1 experience
 a  clarification1 enrichment1 and      
quickening of our will by his1 and find 
ourselves again in him4 ,in this sense  
every deeper relationship  between men  
is of a mystical sort4 ,our religion1   
therefore1 so far as  it proves itself  
specifically ,christian1 is not so much 
#8,jesus-cult'  as ,jesus-mystic4       
8,it is only thus that ,jesus creates   
fellowship among us4 ,it is not as  a   
symbol that he does it1 nor anything of 
the sort4 ,in so far as we  with one    
another and with him are of one will1 to
 place the ,kingdom of  ,god above all1 
and to serve in behalf of this faith and
 hope1 so far  is there fellowship      

between him and us and the men of all   
generations  who lived and live in the  
same thought4    8,from this it will be 
manifest also in what way the free and  
the  confined movements of religion     
which now go side by side will come     
together in unity4 ,false compromises   
are of no avail4 ,all concessions  by   
which the free conception seeks to      
approach the confined can only  result  
in ambiguity and inconsequence4 ,the    
differences lie in the  thought pg #jeg 
material which is presupposed on either 
side4 ,all  efforts after an agreement  
in this sphere are hopeless4 ,these     
differences appear so prominent because 
there is a lack of elementary  and vital
 religiousness4 ,two threads of water   
wind along side by side  through the    
boulders and gravel of a great stream   
bed4 ,it is of no  avail that one seeks 
here and there to clear out of the way  
the masses  that are piled up between   
them1 in order that they may flow on in 
one  bed4 ,but when the water rises and 

overflows the boulders they find        
themselves together as a matter of      
course4 ,so will the confined and  the  
free spirit of religion come together   
when will and hope are  directed again  
towards the ,kingdom of ,god1 and the   
fellowship with the  spirit of ,jesus   
becomes in them something elemental and 
mighty1 and  they are thereby brought so
 near together in the essence of their  
,weltanschauung and religion that the   
differences of thought material  still  
exist indeed1 but sink beneath the      
surface1 as the boulders are  covered by
 the rising flood and in the end barely 
glimmer out of the  depths4    8,the    
names by which ,jesus was called in the 
thought material of late                
,judaism--,messiah1 ,son of ,man1 and   
,son of ,god--have pg #jeh become to us 
historical parables4 ,even when he      
applied these titles to himself1  this  
was an historically conditioned         
expression of his apprehension of       
himself as a commander and ruler4 ,we   

find no designation that might  express 
his nature for us4    8,unknown and     
nameless he comes to us1 as he          
approached those men on  the seashore   
that knew not who he was4 ,he says the  
same word3 ,but do  thou follow me6 and 
he sets before us the tasks which we in 
our  generation must accomplish4 ,he    
commands4 ,and to those that obey him1  
wise and unwise1 he will reveal himself 
in what may be given them to  experience
 in his fellowship of peace and         
activity1 conflict and  suffering1 and  
as an unutterable secret they shall come
 to know who he  is4 4440               
,,footnotes           #a  ,das          
,messiasgeheimnis in den ,evangelien1   
#aija4         #b  ,christusmythe4      
#c  ,the ,life of ,christ in ,recent    
,research1 #aijg4         #d            
,eschatology of the ,gospels1 #aiaj4    
#e  ,geschichte der paulinischen        
,forschung1 #aiaa4         #f  ,das     
,selbstbewusstsein ,jesu1 #ast ed41     
#ahhh4         #g  ,die ,predigt ,jesu  

vom ,reiche ,gottes1 #b;d ed41 #aijj2   
also ,das          lteste ,evangelium1  
#aijc4         #h  ,quest of the        
,historical ,jesus1 cap4 ,,xx4          
#i  ,das ,christus-,problem1 #aijb4     
#aj  ,op4 cit4        #aa  ,hibbert     
,journal1 ,oct41 #aiaa1 p4 #hd4         
#ab  ,vide ,the ,living ,word by ,elwood
 ,worcester1 #aijh4          pg #jei    
,,chapter ,i    ,,the ,,modern          
8,,historical0 ,,solution      #a4      
,summary ,account of ,it4    ,,the      
,synoptical texts do not explain how the
 idea of the ,passion forced  itself    
upon ,jesus and what it meant to him4   
,the speeches of ,peter and  ,paul      
viewed the ,passion in the aspect of a  
divine necessity which was  prophesied  
by the ,scripture4 ,the ,pauline theory 
likewise has nothing  to do with        
history4    ,therefore the idea of the  
,passion as it is developed here in     
connection with an account of ,jesus'   
life is not directly furnished by  the  
texts but is deduced from them by       

implication4 ,one is left here to  the  
unavoidable necessity of formulating a  
theory1 the truth of which  can only be 
judged by the measure of clearness and  
order which it  introduces into the     
,synoptic accounts4    ,all of the      
theoretical constructions which have an 
outspoken  historical interest coincide 
in an alleged solution which we         
denominate the modern-historical4 ,what 
is historical about it is the  interest 
which prompts pg #jfj the endeavour to  
explain history4 ,the  modern factor in 
it is the psychological sympathy of     
comprehension by  the help of which one 
endeavours to show how1 under the       
impression of  particular experiences1  
the idea of the ,passion forced itself  
upon  ,jesus and was given by him a     
religious significance4 ,this solution  
is  based upon the following            
considerations3    ,for ,jesus there    
could be no question of constituting a  
ground for the  forgiveness of sins4    
,that he already assumed1 as the        

petition in the  ,lord's ,prayer        
shows1--it flowed indeed quite naturally
 from the  pardoning father-love of     
,god4 ,now the thought of the ransom    
7,mk #aj3de  7 recalls the ,pauline     
theory of the atonement with its        
juridical  character4 ,this1 indeed1 has
 reference to the forgiveness of sins4  
,it  is therefore to be presumed that   
the juridical notion of the  atonement1 
like the thought of the forgiveness of  
sins1 was strange to  ,jesus1 since it  
is not suggested by anything in the     
whole character of  his teaching4       
,consequently the expressions about the 
significance of  his ,passion are in    
their traditional form influenced       
somehow or  another by ,pauline         
conceptions4    ,if one takes due       
account of this influence1 the          
historical saying 7,mk  #aj3de7 contains
 the pg #jfa notion of serving through  
sacrifice4 ,this  thought is here       
expressed in its highest potency4 ,we   
stand upon the  border where the        

heightened conception of service leads  
to that of  sacrifice and atonement4    
,the value of this sacrifice for others 
consists in the fact that this suffering
 death which ,jesus underwent  is at the
 same time the inaugural act through    
which the new morality  of the ,kingdom 
of ,god receives emphatic sanction and  
the new condition  contemplated in the  
idea of the ,kingdom is itself realised4
 ,this deed  is the efficient first     
factor in a chain of transformations the
  supernatural conclusion of which is   
his 8coming again0 in glory1 where  the 
,new ,covenant which he sealed with his 
blood is fulfilled in him4    ,therewith
 it is also explained why the           
determination to encounter  suffering   
and death could and must suggest itself4
 ,the realisation of  the ,kingdom of   
,god was ,jesus' mission4 ,this he had  
undertaken to  effect at first within   
narrow limits during his ,galilean      
ministry4  ,through his preaching of the
 new morality grounded upon faith in the

  divine ,father1 and under the         
influence of the power which proceeded  
from him1 the beginnings of this        
,kingdom developed4 ,it was a happy1    
successful period--the 8,galilean spring
 pg #jfb time10 ,keim called it4  ,the  
climax of this period was reached with  
the mission of the  ,disciples4 ,through
 their preaching the glorious seed was  
to be strewn  abroad everywhere4 ,as    
they upon their return announced to him 
their  success he broke out with the cry
 of exultation which accounted the      
victory already present 7,mt #aa3be-bg74
    ,then came the time of defeat4 ,the 
opposition was contrived and carried    
out from ,jerusalem 7,mk #g3a74 ,before 
this the sympathy of the people         
delivered him from the consequences of  
occasional friction with the  officials4
 ,now1 however1 as the opposition was   
systematically pursued1  even his       
followers fell away from him4 ,it was   
ominous that the  discussion about      
ceremonial purification brought to light

 the  contradiction in which ,jesus     
found himself with the legal tradition  
7,mk #g3a-bc74 ,before spring had again 
returned to the land he had been        
obliged to leave ,galilee4 ,far away in 
the north1 in quiet and solitary        
retirement1 he collected his energies in
 the effort perfectly to  understand    
himself4    ,for the realisation of the 
,kingdom there remained but one way     
still  open to him1--namely1 conflict   
with the power which opposed his work4  
,he resolved to carry this conflict into
 the capital itself4 ,there fate  should
 decide4 pg #jfc ,perhaps the victory   
would fall to him4 ,but1  even if it    
should turn out that in the course of   
earthly events the  fate of death       
awaited him inevitably1 so long as he   
trod the path  which his office         
prescribed1 this very suffering of death
 must signify  in ,god's plan the       
performance by which his work was to be 
crowned4 ,it  was then ,god's will that 
the moral state appropriate to the      

,kingdom of  ,god should be inaugurated 
by the highest moral deed of the        
,messiah4  ,with this thought he set out
 for ,jerusalem--in order to remain     
,messiah4    #b4 ,the ,four ,assumptions
 of the ,modern-,historical ,solution4  
#a4 ,the life of ,jesus falls into two  
contrasted epochs4 ,the first was       
fortunate1 the second brought           
disillusion and ill success4    #b4 ,the
 form of the ,synoptical ,passion-idea  
in ,mk #aj3de 7his giving  himself a    
ransom for many7 and in the institution 
of the ,lord's ,supper  7,mk #ad3bd3 his
 blood given for many7 is somehow or    
another influenced  by the ,pauline     
theory of the atonement4    #c4 ,the    
conception of the ,kingdom of ,god as a 
self-fulfilling ethical  society in     
which service is the highest law        
dominated the idea of the  ,passion4    
pg #jfd    #d4 ,if ,jesus' ,passion was 
the inaugural act of the new morality of
 the  ,kingdom of ,god1 the success of  
it depended upon the ,disciples being   

led to understand it in this sense and  
to act in accordance with it4  ,the     
,passion-idea was a reflection4    ,are 
these assumptions1 considered           
individually1 justified8    #c4 ,the    
,two ,contrasted ,periods4 7,first      
,assumption47    ,the period of ill     
success is dated from the time following
 the mission  of the ,twelve4 ,what are 
the events of the supposedly fortunate  
period8  ,we pass over the vexatious    
discussion with the ,pharisees about the
  healing of the paralytic 7,mk         
#b3a-ab71 over the question of fasting  
7,mk  #b3ah-bb71 and that of the        
observance of the ,sabbath 7,mk         
#b3bc-c3f74  ,already in ,mk #c3f it has
 come to the point of a murderous       
attack4  ,jesus has to renounce his     
family because they wish to fetch him   
home  by force as one who is mentally   
incompetent 7,mk #c3bj-bb1 ,mk          
#c3ca-ce74  ,at ,nazareth he is rejected
 7,mk #f3a-f74    ,in the same period   
occurs the attack which shocked him most

  profoundly4 ,the ,pharisees           
discredited him with the people by pg   
#jfe  charging that he was in league    
with the devil 7,mk #c3bb-cj74 ,how     
deeply  this saying wounded him may be  
seen from his reference to it in the    
commission to the ,twelve4 ,he prepared 
his ,disciples for a similar            
experience4 8,if they have called the   
master of the house ,beelzebub1  how    
much more those of his household0 7,mt  
#aj3be74    ,such are the well known    
events of the 8successful period06 ,but 
they  are nothing in comparison with    
those which he hints at when he is      
sending out the ,twelve4 ,in general    
terms he has already pronounced  those  
blessed who are reproached and          
persecuted for his sake 7,mt #e3aa1     
#ab74 ,now he leads his ,disciples to   
expect oppression and distress 7,mt     
#aj3ag-be74 ,faithfulness to him        
involves the endurance of enmity 7,mt   
#aj3bb71 the severance of the dearest   
ties 7,mt #aj3cg71 and the bearing  of  

the cross 7,mt #aj3ch74 ,the ,galilean  
period is to be regarded as a  happy    
one3 the commission to the ,twelve is   
pessimistic in tone4  ,how does that    
agree8    ,the hints also which he drops
 at that time in the presence of the    
people point to bitter catastrophes4    
,what must have occurred in  ,chorazin1 
in ,capernaum1 and in ,bethsaida that he
 calls down upon them  the wrath of pg  
#jff the ,day of ,judgment1 in which it 
shall be more  tolerable for ,tyre and  
,sidon than for them 7,mt #aa3bj-bd76   
,because this gloomy tone accords ill   
with the happy ,galilean period1  there 
is an obvious temptation to regard the  
,matthean speeches of the  time of the  
,apostles' mission as compositions which
 include fragments  belonging to a later
 period4 ,where1 however1 could ,jesus  
have spoken  such words8 ,so long as he 
remained in the north after the flight  
he  made no speeches1 and the utterances
 of the ,jerusalem days have their  own 
peculiar character1 so that it is hard  

to know where to introduce  references  
to ,galilean occurrences and warnings to
 the ,disciples in  prospect of their   
journey4    ,moreover1 it is a fact that
 nothing is related about conspicuous   
successes in the first period4 ,the     
successes first begin with the  mission 
of the ,twelve4 ,jesus celebrates the   
great moment of their  return with words
 of enthusiasm 7,mt #aa3be-bg74 ,are we 
to suppose now  that in the sequel the  
,pharisees triumphed over him completely
 and the  people deserted him8 ,of such 
a retrogression of his cause the texts1 
however1 record nothing4 ,the discussion
 about ceremonial purification  7,mt    
#g3a-bc7 does not furnish what was      
expected pg #jfg of it4 ,jesus  had     
already at an earlier time come into    
much hotter conflict with the           
theologians of the capital 7,mk         
#c3bb-cj74 ,in the question about the   
laws of purification it was not he that 
was worsted4    ,jesus' defeat has been 
inferred from the fact that the 8flight0

 to the  north followed this scene 7,mk 
#g3bd ff474 ,but the accounts do not in 
the least represent this departure as a 
flight1 nor do they account  for this   
journey to the north as a result of the 
previous controversy2  rather it is we  
who interpolate a fictitious causal     
connection in  the chronological        
sequence of the narrative4 ,if ,jesus   
immediately  before this was supported  
by the popular favour and now leaves the
  region1 we have a fact before us which
 stands unexplained in the  texts4 ,that
 it was a flight is an unprovable       
conjecture4    ,no importance need be   
attached to the fact that subsequently  
,jesus  again appears on two occasions  
surrounded by a multitude 7,mk #h3a-i3  
feeding of the #djjj2 and ,mk #h3cd ff43
 the scenes before and after  the       
,transfiguration74 ,this fact might     
perhaps be attributed to a  literary    
reconstruction of the respective        
accounts1--as may be  considered        
established1 for example1 in the case of

 the doublette of  the feeding of the   
multitude4    pg #jfh    ,decisive1     
however1 is the reception which the     
,passover caravan  accorded to ,jesus as
 he overtook it at ,jericho4 ,this      
ovation was not  accorded to the man who
 had lost ground before the ,pharisees  
in his  own country and among his own   
people and at last had been forced to   
flee1 but to the celebrated prophet     
emerging from his retirement4 ,if  this 
,galilean populace supported him now by 
their acclaim and enabled  him to       
terrorise the magistrates in the capital
 for several days--for  his purification
 of the ,temple was nothing else but    
that--and to expose  the scribes with   
his dry irony1 is it possible that they 
did it for  the man who a few weeks     
before had to yield to these theologians
 in  his own land8    ,if one insists   
upon speaking of a successful period1 it
 is the  second that must be so         
denominated4 ,for wherever ,jesus       
appears in  public after the return of  

the ,twelve he is accompanied by a      
devoted  multitude--in ,galilee1 from   
the ,jordan to ,jerusalem1 and in the   
capital  itself4 ,the surly ,jewish     
populace is an invention of the ,fourth 
,evangelist4 ,then1 too1 the illegality 
of his secret arrest and hasty          
conviction shows what the ,council      
feared from the popular favour in       
behalf of ,jesus4 ,that was the only    
8ill success0 of pg #jfi the  second    
period4 ,it was indeed a fatal one4     
,the first and successful ,galilean     
period is therefore in reality a  time  
of humiliation and ill success4 ,there  
is a double reason for  regarding it    
nevertheless as a 8happy0 time4 ,in the 
first place there  is an sthetic element
 in it1 which ,keim in particular       
strongly  emphasises4 ,a series of      
parables drawn from nature1 as well as  
the  wonderful speech against worldly   
care 7,mt #f3be-cd71 seem hardly        
intelligible except as the reflection of
 a glad and cheerful sense for  the     

beauty of nature4    ,with this is      
associated1 in the second place1 an     
historical  postulate4 ,in the first    
period no trace is discoverable of the  
idea  of the ,passion3 the second is    
dominated by it4 ,hence the first was   
successful1 the second                  
unsuccessful1--for otherwise there is no
 way of  accounting1 psychologically or 
historically1 for the change4    ,the   
historical facts speak differently4 ,in 
the real period of ill  success the     
resolution to suffer did not come to    
light4 ,in the  successful second       
period1 on the other hand1 ,jesus       
disclosed to his  ,disciples that he    
must be put to death by the scribes4    
,thus the  relation was the reverse4    
,herewith modern-historical psychology  
finds  itself before an enigma4    pg   
#jgj    #d4 ,the ,influence of the      
,pauline ,theory of the ,atonement upon 
the  ,formulation of the ,synoptical    
,prediction of the ,passion4 7,second   
,assumption47    ,no proof can be       

brought to support the contention that  
the ,passion  passages in the ,synoptic 
,gospels are influenced by ,pauline     
conceptions4 ,here again we have a sort 
of postulate4 ,for if the  juridical    
character of ,mk #aj3de and ,mk #ad3bd  
cannot be set down to the  account of   
the ,pauline medium1 one must assume    
that ,jesus' own notion  of the ,passion
 contained this bold conception of      
atonement4 ,the  modern-historical      
solution1 however1 is not adapted to    
that  alternative4    ,as a matter of   
fact it is demonstrable that no ,pauline
 influence can  be discerned here4      
,according to ,paul1 ,jesus said at the 
,last ,supper3  ,my body for you 7#a    
,cor4 #aa3bd74 ,in the same manner ,luke
 has3 ,my body  which is given for you2 
the blood which is shed for you 7,lk    
#bb3ai1  #bj74 ,both the older          
,synoptists invariably write instead of 
this3 for  many4 ,mk #aj3de  ,mt #bj3bh3
 to give his life a ransom for many4 ,mk
  #ad3bd  ,mt #bf3bh3 my blood of the   

covenant which is shed for many4  ,in   
the one case the persons who are to     
benefit by the ,passion are  definitely 
determined3 they pg #jga are the        
,disciples4 ,in the other  case it is a 
question of an indefinite number4       
,nothing is accomplished by the argument
 that it comes in the end  substantially
 to the same thing4 ,why1 according to  
the older  ,synoptists1 did ,jesus speak
 of the many1 according to ,paul1 of his
  own8 ,the sole explanation lies in the
 fact that ,paul wrote from the         
standpoint of the ,church after the     
death of ,jesus4 ,from this point of    
view the saving efficacy of ,jesus'     
death is applied to a determinate       
community1 to those1 namely1 who believe
 on him4 ,the ,disciples  represent this
 community of believers in the          
historical sayings of  ,jesus1 because  
from the standpoint of the ,church1     
founded as it was  upon belief in the   
,messiah1 one could not conceive that   
,jesus' words  about his ,passion could 

have any other reference but to the     
believers4    ,the early ,synoptic 8for 
many0 is uttered1 however1 from the     
historical standpoint4 ,that is to say1 
it is appropriate to the time  when     
,jesus did not yet require belief in his
 messiahship1 when  consequently the    
number of persons whom his death is to  
benefit is  left indeterminate4 ,of only
 one thing is he certain1 that it is    
greater than the circle of his          
,disciples3 hence he said1 8for many40  
,had pg #jgb he used the expression1    
8for you10 which ,paul thought it       
natural to attribute to him1 the        
,disciples must have concluded from it  
that he was dying for them alone1       
inasmuch as they could not then have    
the feeling that they were              
representatives of a future community of
  believers1 according to the conception
 which was so obvious to ,paul  and the 
,church4    ,inasmuch as this 8for many0
 has held its place1 in spite of the    
fact  that ,paul1 writing from the      

churchly point of view1 felt            
instinctively  the necessity of         
substituting 8for you0 7though he       
thereby coined an  expression which is  
historically impossible71 one is not    
justified in  assuming any sort of      
,pauline influence upon the traditional 
form of  the early ,synoptic            
,passion-idea4 ,the bold theory of the  
atonement in  the ,synoptists is        
therefore historical4 ,any softening of 
it1 such as  the modern-historical      
solution must assume1 is without        
justification4    ,hence in the         
interpretation of ,jesus' saying the    
first requisite is to  do justice to the
 expression 8for many40 ,because they   
have not done  this1 all expositions of 
the significance of ,jesus' death--from 
,paul to  ,ritschl--are unhistorical4   
,one has but to substitute1 for the     
community  of believers with which they 
deal1 the indeterminate and unqualified 
pg #jgc 8many0 of the historical saying1
 and their interpretation  become simply

 meaningless4 ,that interpretation alone
 is historical  which renders it        
intelligible why1 according to ,jesus1  
the atonement  accomplished by his death
 is to redound to the benefit of a      
number  which is intentionally left     
indeterminate4    #e4 ,the ,kingdom of  
,god as an ,ethical ,entity in the      
,passion ,idea4 7,third  ,assumption47  
7a74 ,mk #aj3da-de4 ,service as the     
ethical conduct prescribed in           
expectation of the coming ,kingdom4     
,the sons of ,zebedee had advanced the  
claim to sit on either side of  the     
,lord in his glory1 i4 e4 when he should
 reign as ,messiah upon his  throne4    
,the other ,disciples object to this4   
,jesus calls them together  and speaks  
to them about serving and ruling in     
connection with the  ,kingdom of ,god4  
,in this saying one is accustomed to    
find the ethical conception of the      
,kingdom of ,god4 ,there is to be a     
revaluation of all values4 ,the         
greatest in the ,kingdom of heaven is he

 who becomes least1 like a  child 7,mt  
#ah3d71 and the ruler is he who serves4 
,self-humiliation and  the meekness of  
service1 such is the pg #jgd new        
morality of the  ,kingdom of ,god which 
comes into force through ,jesus' service
 unto  death4    ,with this1 however1   
the fact is ignored that the ,kingdom in
 which one  reigns is thought of as a   
future thing1 whereas the serving       
applies to  the present6 ,in our ethical
 fashion of viewing the matter1 serving 
and  reigning coincide logically and    
chronologically4 ,with ,jesus1 however1 
it is not at all a question of a purely 
ethical exchange of the  notions of     
serving and ruling2 rather it is a      
contrast which develops  in a           
chronological sequence4 ,there is a     
sharp distinction made between  the     
present and the future on4 ,he who is   
one day to count among the  greatest in 
the ,kingdom of ,god must now be as a   
child6 ,he who  advances a claim to a   
position of rule therein must now serve6

 ,the  more lowly the position of humble
 service which one now assumes1 in  the 
time when the earthly rulers exercise   
authority by force1 so much  the more   
lofty will be his station as ruler when 
earthly force is done  away and the     
,kingdom of ,god dawns4 ,hence he       
especially must humble  himself even    
unto death who is to come as the ,son of
 ,man upon the  clouds of heaven to     
judge and to rule the world4 ,before he 
mounts his  throne he drinks the cup of 
suffering1 pg #jge which they also must 
taste who would reign with him6    ,so  
soon as one pays due attention to this  
8now and then0 in ,jesus'  speech1 the  
trivial parallelism of phrase is        
replaced by a real and  effective       
climax4 ,the descending stages of       
service correspond to the  ascending    
stages of rule4    #a4 ,whosoever would 
become great among you1 shall be your   
servant--,mk #aj3dc4    #b4 ,whosoever  
of you would be first1 shall be         
bondservant of all  7others7--,mk       

#aj3dd4    #c4 ,therefore the ,son of   
,man expected the post of highest rule  
because  he was not come to be served   
but to serve1 in giving his life a      
ransom  for many--,mk #aj3de4    ,the   
climax is a double one4 ,the service of 
the ,disciples extended only  to their  
circle3 the service of ,jesus to an     
unlimited number1  namely1 to all such  
as were to benefit by his suffering and 
death4 ,in  the case of the ,disciples  
it was merely a question of unselfish   
subjection3 in the case of ,jesus it    
meant the bitter suffering of  death4   
,both count as serving1 inasmuch as they
 establish a claim to a  position of    
rule in the ,kingdom4    ,the ordinary  
explanation does not satisfy the early  
,synoptic text but  only that of ,lk    
#bb3bd-bg4 ,this text has torn the      
narrative from pg  #jgf its proper      
connection1 so that it appears as a     
dispute among the  ,disciples 8which of 
them is accounted to be the greatest40  
,with this1 the 8now and then0 is       

eliminated from the situation1 and it   
is only a question of a purely ethical  
inversion of the ideas of  ruling and   
serving4 ,accordingly1 ,jesus' speech1  
too1 runs on in a  lifeless parallelism4
 ,he that is greater among you1 let him 
become as  the younger1 and he that is  
chief1 as he that doth serve 7,lk       
#bb3bf74  ,instead of exemplifying by   
his own sacrifice of himself unto death 
for  the great generality of men the    
conduct required of those who would     
reign with him1 he speaks only of his   
serviceable character as  displayed     
towards the ,disciples3 ,but ,i am in   
the midst of you as he  that serveth    
7,lk #bb3bg74 ,by this he means a       
serving that is at the  same time       
ruling4 ,in the case of the two older   
,synoptists1 however1 it  is not at all 
a question of the proclamation of the   
new morality of  the ,kingdom of ,god1  
where serving is ruling2 rather it is a 
question  of the significance of        
humility and service in expectation of  

the  ,kingdom of ,god4 ,service is the  
fundamental law of interim-ethics4      
,this thought is much deeper and more   
vital than the modern play upon  words  
which we attribute to the ,lord4 ,only  
through lowliness pg #jgg  and          
childlikeness in this on is one worthily
 prepared to reign in the  ,kingdom of  
,god4 ,only he who is here morally      
purified and ennobled  through suffering
 can be great there4 ,hence suffering is
 for ,jesus the  moral means of         
acquiring and confirming the messianic  
authority to  which he is designated4   
,earthly rule1 because it depends upon  
force1 is an emanation of the  power of 
ungodliness4 ,authority in the ,kingdom 
of ,god1 where the power  of this world 
is destroyed1 signifies emanation from  
the divine power4  ,only he can be the  
bearer of such authority who has kept   
himself free  from the contamination of 
earthly rule4 ,to allot it to such as   
have  prepared themselves through       
suffering is ,god's affair and his alone

  7,mk #aj3ci1 #dj74    ,but if service 
does not represent the morality of the  
,kingdom of ,god1  ,jesus' conception of
 the ,passion does not deal with the    
corresponding  notion of the ,kingdom as
 a self-developing ethical society1 but 
rather  with a super-moral entity1      
namely1 the ,kingdom of ,god in its     
eschatological aspect4    7b74 ,the idea
 of the ,passion and the ,eschatological
 ,expectation4    ,the investigation of 
the accounts of the ,lord's ,supper in  
the first  part of this work revealed a 
close connection between the            
eschatological pg #jgh conclusion 7,mk  
#ad3be7 and the expression about  the   
blood shed for many 7,mk #ad3bd74 ,the  
other passages about the  ,passion      
suggest a similar connection4    ,after 
,jesus with his 8,yes0 had himself      
pronounced the verdict of death  he     
speaks of his 8coming again0 upon the   
clouds of heaven4 ,hereby1  according to
 ,mark's text1 he associates the two    
events in a single  thought4 ,mk #ad3fb3

 ,i am1 and ye shall see the ,son of    
,man sitting at  the right hand of the  
,power and coming with the clouds of    
,heaven4 ,this  logical connection is   
already weakened by ,matthew1 as in the 
case of  the word about the cup4 ,he    
substitutes for the 8and0 an expression 
which denotes a temporal sequence       
merely4 ,mt #bf3fd3 ,thou hast said3    
nevertheless ,i say unto you1 henceforth
 shall ye1 etc4 ,the  eschatological    
reference is lacking in ,luke3 he has   
omitted it also  from the word about the
 cup4    ,a close connection between the
 thought of the ,passion and eschatology
  is implied also in ,jesus' saying     
about the path of suffering which his   
followers must tread 7,mk #h3cd- #i3a74 
,whosoever shall be ashamed of  ,jesus  
when he suffers reproach and persecution
 in this adulterous and  sinful world1  
of him will the ,son of ,man be ashamed 
when he cometh in  the glory pg #jgi of 
his ,father with the holy angels4 ,for  
this  generation shall not sink into the

 grave until they see the ,kingdom of   
,god come with power6    ,this          
connection must have appeared extremely 
prominent to the hearers4  ,after the   
departure from ,csarea ,philippi1 under 
the impression of the  secret of the    
,passion1 which filled them with a sense
 of sadness and  fear 7,mk              
#i3cj-cb71--the ,disciples dispute which
 of them shall receive  the highest     
place in the ,kingdom4 ,in the house at 
,capernaum ,jesus had  to rebuke them   
7,mk #i3cc-cg74 ,that was after he had  
spoken for the  second time about his   
,passion4    ,on the way to ,jerusalem  
the same scene was reenacted in closest 
conjunction with the third prediction of
 the ,passion4 7,mk #aj3cb-da74  ,the   
sons of ,zebedee advance their claim to 
the seats upon the throne4  ,this is not
 in the least a case of childish        
misunderstanding on the  part of his    
followers1 for ,jesus in fact treats    
their suggestion with  perfect          
seriousness4 ,the eschatological        

expectation must accordingly  have been 
thrown into such strong relief for the  
,disciples by ,jesus'  prediction of his
 ,passion that they necessarily reasoned
 within  themselves about the position  
they should occupy in the coming        
,kingdom4    pg #jhj    ,the            
modern-historical solution eliminates   
the eschatological  conception of the   
,kingdom of ,god from the ,passion1     
reducing it to the  notion of an        
apotheosis1 8the coming again10 as it is
 called4 ,this  expression is entirely  
false4 ,jesus never spoke of his coming 
again  but only of his coming or of the 
advent of the ,son of ,man4 ,we use  the
 expression 8coming again0 because we   
connect death and glory by  contrast1 as
 though the new situation were          
conditioned merely upon a  victorious   
transfiguration of ,jesus4 ,our view    
makes him say3 8,i shall  die1 but ,i   
shall be glorified through my coming    
again40 ,as a matter of  fact1 however1 
he said3 8,i must suffer and the ,son of

 ,man shall  appear upon the clouds of  
heaven40 ,but that for his hearers meant
 much  more than an apotheosis--for with
 the appearing of the ,son of ,man      
dawned the eschatological ,kingdom4     
,jesus therefore sets his death in      
temporal-causal connection with the     
eschatological dawning of the  ,kingdom4
 ,the eschatological notion of the      
,kingdom1 not the  modern-ethical       
notion1 dominates his idea of the       
,passion4    #f4 ,the ,form of the      
,prediction of the ,passion4 7,fourth   
,assumption47    ,if the modern         
historical solution be correct pg #jha  
in its  conception1 ,jesus must have    
communicated the thought of the ,passion
 to  his ,disciples in the form of an   
ethical reflection4 ,if they were to    
comprehend the approaching catastrophe  
as the inauguration of the new          
morality1 and were to derive from it    
incentive to a change of conduct1  then 
he must have familiarised them with the 
character of this event  from the very  

beginning1 as soon as ever he announced 
it4    ,as a matter of fact1 however1 he
 imparted to them the thought of the    
,passion1 not in the form of an ethical 
reflection1 but as a  secret1 without   
further explanation4 ,it is dominated by
 a 8must10  the expression for          
incomprehensible divine necessity4 ,the 
fact that  the ,passion-idea was a      
secret stands opposed to the            
modern-historical  solution4    #g4     
,rsum4    #a4 ,the assumption of a      
fortunate ,galilean period which was    
followed by  a time of defeat is        
historically untenable4    #b4 ,pauline 
influence cannot have conditioned the   
form of the early  ,synoptic sayings    
about the ,passion4    #c4 ,not the     
ethical but the hyper-ethical1 the      
eschatological1 notion  of the ,kingdom 
pg #jhb dominates the ,passion as ,jesus
 conceived it4    #d4 ,the utterances of
 the ,passion-idea did not occur in the 
form of an  ethical reflection but it   
was a question of an incomprehensible   

secret  which the ,disciples had not the
 least need to understand and in fact   
did not4    ,such is the situation with 
regard to the four pillars of the       
modern-historical solution4 ,with them  
the whole structure collapses4  ,it is  
after all a lifeless thought6 ,the      
feeble modernity of it is  visible in   
the fact that it does not get beyond a  
sort of  representative significance of 
,jesus' death4 ,jesus effects by his    
offering of himself nothing absolutely  
new1 since throughout his whole  public 
ministry he assumes that the ,kingdom of
 ,god is already present  as a          
dispensation of the forgiveness of sin  
or as the morally  developing society4  
,with his very appearance upon earth it 
is there4  ,the performance of          
atonement1 however1 requires a real     
significance  in ,jesus' death4         
,herein lies the weakness of the modern 
dogmatic in contrast with the  old4     
,paul1 ,anselm1 and ,luther know of an  
absolutely new situation  which follows 

in time the death of ,jesus pg #jhc and 
results as a  consequence of it4 ,modern
 theology talks all around the subject2 
it  has nothing specific to say1        
however1 but involves itself in the     
cloud  of its own assumptions4 ,both    
accounts1 indeed1 are unhistorical4     
,religiously considered1 only the modern
 view is justifiable4 ,the old          
dogmatic1 however1 is in this point the 
more historical1 for it  postulates at  
all events a real effect of the death of
 ,jesus1 as the  ,synoptical passages   
require4    ,in what1 however1 does this
 absolutely new thing consist which is  
there made to depend upon the death of  
,jesus8 ,the ,synoptic sayings  give but
 one answer to this3 the eschatological 
realisation of the  ,kingdom6 ,the      
coming of the ,kingdom of ,god with     
power is dependent upon  the atonement  
which ,jesus performs4 ,that is         
substantially the secret  of the        
,passion4    ,how is that to be         
understood8 ,only the history of ,jesus 

can throw  light upon it4 ,in place of  
the modern-historical solution we       
advance  now the                        
eschatological-historical4            pg
 #jhd    ,,chapter ,,ii  ,,the          
8,,development0 ,,of ,,jesus      #a4   
,the ,kingdom of ,god as an ,ethical and
 as an ,eschatological ,fact4    ,,the  
concurrence in ,jesus of an ethical with
 an eschatological line of  thought has 
always constituted one of the most      
difficult problems of  ,new ,testament  
study4 ,how can two such different views
 of the world1 in  part diametrically   
opposed to one another1 be united in one
 process  of thought8    ,the attempt   
has been made to evade the problem1 with
 the just feeling  that the two views   
cannot be united4 ,critical spirits like
 ,t4 ,colani  7,jesus-,christ et les    
croyance messianique de son temps4      
#ahfd1 pp4 #id  ff41 #afi ff47 and ,g4  
,volkmar 7,die ,evangelien4 #ahgj1 pp4  
#ecj ff47  went to the length of        
eliminating altogether eschatology from 

the  field of ,jesus' thought4 ,all     
expressions of that sort were           
accordingly  to be charged to the       
account of the eschatological           
expectation of a  later time4 ,this     
procedure is frustrated by the          
stubbornness of the  texts3 the         
eschatological sayings belong precisely 
to the best  attested passages4 pg #jhe 
,the excision of them is an act of      
violence4    ,no more successful has    
been the attempt to evade the problem by
  sublimating the eschatology1 as though
 ,jesus had translated the  realistic   
conceptions of his time into spiritual  
terms by using them  in a figurative    
sense4 ,the work of ,eric ,haupt 7,die  
eschatologischen  ,aussagen ,jesu in den
 synoptischen ,evangelien1 #ahie7 is    
based upon  this thought4 ,but there is 
nothing to justify us in assuming that  
,jesus attached to his words a          
non-natural sense1 whereas his hearers1 
in accordance with the prevailing view1 
must have understood them               

realistically4 ,not only are we at a    
loss for a rational explanation of  such
 a method on ,jesus' part1 but he       
himself gives not the slightest  hint of
 it4    ,so the problem remains as      
urgent as ever1 how the juxtaposition of
 two  discordant views of the world is  
to be explained4 ,the sole solution     
seems to lie in the assumption of a     
gradual development4 ,jesus may  have   
entertained at first a purely ethical   
view1 looking for the  realisation of   
the ,kingdom of ,god through the spread 
and perfection of  the moral-religious  
society which he was undertaking to     
establish4  ,when1 however1 the         
opposition of the world put the organic 
completion  of the ,kingdom in doubt1   
the eschatological pg #jhf conception   
forced  itself upon him4 ,by the course 
of events he was brought to the pass    
where the fulfilment of the             
religious-ethical ideal1 which hitherto 
he  had regarded as the terminus of a   
continuous moral development1 could  be 

expected only as the result of a cosmic 
catastrophe in which ,god's  omnipotence
 should bring to its conclusion the work
 which he had  undertaken4    ,thus a   
complete revolution is supposed to have 
occurred in ,jesus'  thought4 ,but the  
problem is veiled rather than solved by 
disposing the  terms of the contrast in 
chronological sequence4 ,the acceptance 
of the  eschatological notion1 if it is 
to be rendered intelligible in this     
fashion1 signifies nothing less than a  
total breach with the past1 a  break at 
which all development ceases4 ,for the  
eschatological thought1  if it be taken 
seriously1 abrogates the ethical train  
of thought4 ,it  accepts no subordinate 
place4 ,to such a position of impotence 
it was  brought for the first time in   
,christian theology as the result of    
historical experience4 ,jesus1 however1 
must have thought either                
eschatologically or uneschatologically1 
but not both together--nor in  such a   
wise that the eschatological was        

superadded to supplement the            
uneschatological4    pg #jhg    ,it has 
been proved that in the thought of the  
,passion it is only the  eschatological 
idea of the ,kingdom of ,god which is in
 view4 ,it has  been shown likewise that
 the assumption of a period of ill      
success  after the mission of the       
,twelve is without historical           
justification4  ,this1 however1         
constitutes the indispensable           
presumption for every  such development 
as has been assumed on the part of      
,jesus4 ,therefore  the eschatological  
notion cannot have been forced upon     
,jesus by  outward experiences1 but it  
must from the beginning1 even in the    
first  ,galilean period1 have lain at   
the base of his preaching6    #b4 ,the  
,eschatological ,character of the       
,charge to the ,twelve4    8,the        
,kingdom of ,god is at hand0 7,mt       
#aj3g7--this word which ,jesus          
commissions his ,disciples to proclaim  
is a summary expression of all  his     

previous preaching4 ,they are to carry  
it now throughout the cities  of        
,israel4 ,the charge of ,jesus to the   
,twelve furnishes no means of           
determining in what sense this          
proclamation is meant4    ,if the common
 conception is right about the          
significance of this  mission of the    
,twelve1 the words with which he        
dismisses them present  an extraordinary
 riddle4 ,full of hope pg #jhh and with 
the joy of  productive effort he goes   
about to extend the scope of his        
activity  for the founding of the       
,kingdom of ,god4 ,the commission to the
 ,twelve  ought therefore to contain    
instruction about the missionary        
propaganda  they were to carry out in   
this sense4 ,one must hence expect that 
he  would direct them how they should   
preach about the new relation to ,god   
and the new morality of the ,kingdom4   
,the commission1 however1 is anything   
but a summary of the 8teaching of       
,jesus40 ,it does not in the least      

contemplate instruction of a            
thoroughgoing kind1 rather what is in   
question is a flying  proclamation      
throughout ,israel4 ,the one errand of  
the ,apostles as  teachers is to cry out
 everywhere the warning of the nearness 
of the  ,kingdom of ,god--to the intent 
that all may be warned and given        
opportunity to repent4 ,in this1        
however1 no time is to be lost2         
therefore they are not to linger in a   
town where men are unsusceptible  to    
their message1 but to hasten on in order
 that they may pass through  all the    
cities of ,israel before the appearing  
of the ,son of ,man takes  place4 ,but  
8the coming of the ,son of ,man0        
signifies--the dawning of  the ,kingdom 
of ,god with power4    ,when they       
persecute you in this city flee pg #jhi 
unto another1 for  verily ,i say unto   
you1 ,ye shall not have gone through the
 cities of  ,israel till the ,son of    
,man be come 7,mt #aj3bc74 ,if one so   
understands  the commission to the      

,twelve as to suppose that ,jesus would 
say  through his ,disciples that the    
time is now come for the realisation of 
the ,kingdom by a new moral behaviour1  
that eschatological saying lies  like an
 erratic boulder in the midst of a      
flowery meadow4 ,if1 however1  one      
conceives of the embassage              
eschatologically1 the saying acquires a 
great context3 it is a rock in the midst
 of a wild mountain landscape4  ,one    
cannot affirm of this saying that it has
 been interpolated here by  a later age2
 rather with compelling force it fixes  
the presence of  eschatological         
conceptions in the days of the mission  
of the ,twelve4    ,the one and only    
article of instruction that is required 
is the call  to repentance4 ,whosoever  
believes in the nearness of the         
,kingdom1  repents4 ,hence ,jesus gives 
the ,disciples authority over unclean   
spirits1 to cast them out and to heal   
the sick 7,mt #aj3a74 ,by these  signs  
they are to perceive that the power of  

ungodliness is coming to  an end and the
 morning-glow of the ,kingdom of ,god   
already dawns4 ,that  belongs to their  
errand as teachers1 for whosoever fails 
to believe  their pg #jij signs1 and    
thereupon brings forth no works of      
repentance unto the ,kingdom of         
,god1--that man is damned4 ,thus have   
,chorazin1 ,bethsaida1 and ,capernaum   
come into condemnation4 ,faith and      
repentance were made easy for them by   
the signs and wonders with which  they  
were favoured beyond others--and yet    
they did not come to  themselves1 as    
even pagan cities like ,tyre and ,sidon 
would have done  7,mt #aa3bj-bd74 ,this 
saying addressed to the people shows    
what  significance ,jesus ascribed to   
the signs in view of the eschatological 
embassage4    ,thus the ,disciples were 
to preach the ,kingdom1 ,repentance1 and
 the  ,judgment4 ,inasmuch1 however1 as 
the event they proclaimed was so near   
that it might at any moment surprise    
them1 they must be prepared for  what   

precedes it1 namely1 for the final      
insurrection of the power of  this      
world4 ,how they are to comport         
themselves in the face of this          
emergency so as not to be               
confounded--here is the point upon which
  ,jesus' parting words of instruction  
bear6 ,in the general tumult of  spirits
 all ties will be dissolved4 ,faction   
will divide even the  family 7,mt       
#aj3cd-cf74 ,whosoever would be loyal to
 the ,kingdom of ,god  must be ready to 
tear from out his heart those who were  
dearest pg  #jia to him1 to endure      
reproach1 and to bear the cross 7,mt    
#aj3cg1 #ch74  ,the secular authority   
will bring upon them severe persecution 
7,mt  #aj3ag-ca74 ,men will call them to
 account and subject them to torture  in
 order to move them to denial of their  
cause4 ,brother shall deliver  up       
brother to death1 and the father his    
child2 and children shall rise  up      
against parents and cause them to be put
 to death4 ,only he who  remains        

steadfast in the midst of this general  
tumult1 and confesses  ,jesus before    
men1 shall be saved in the ,day of      
,judgment1 when he  intervenes with ,god
 in their behalf 7,mt #aj3cb1 #cc74     
,in the commission to the ,twelve ,jesus
 imparts instruction about the  woes of 
the approaching ,kingdom4 ,in the       
descriptive portions of it  there may be
 much perhaps that betrays the colouring
 of a later time4  ,by this concession1 
however1 the character of the speech as 
a whole is  not prejudiced4 ,the        
question at issue is not about a course 
of conduct  which they are to maintain  
after his death4 ,for such instruction  
not  a single historical word can be    
adduced4 ,the woes precede the dawning  
of the ,kingdom4 ,therefore the         
victorious proclamation of the nearness 
of the ,kingdom must accommodate itself 
to the woes4 ,hence this  juxtaposition 
of optimism pg #jib and pessimism which 
the current  interpretation finds so    
unaccountable4 ,it is the sign manual of

 every  eschatological ,weltanschauung4 
#c4 ,the ,new ,view4    ,the idea of    
,passion is dominated only by the       
eschatological  conception of the       
,kingdom4 ,in the charge to the ,twelve 
the question is  only about the         
eschatological--not about the           
ethical-nearness of the  ,kingdom4 ,from
 this it follows1 for one thing1 that   
,jesus' ministry  counted only upon the 
eschatological realisation of the       
,kingdom4  ,then1 however1 it is evident
 that the relation of his ethical       
thoughts  to the eschatological view can
 have suffered no alteration by reason  
of outward events but must have been the
 same from beginning to end4    ,in what
 relation1 however1 did his ethics and  
his eschatology stand to  each other8   
,so long as one starts with the ethics  
and seeks to  comprehend the eschatology
 as something adventitious1 there       
appears to  be no organic connection    
between the two1 since the ethics of    
,jesus1  as we are accustomed to        

conceive it1 is not in the least        
accommodated  to the eschatology but    
stands upon a much pg #jic higher level4
 ,one  must therefore take the opposite 
course and see if the ethical           
proclamation in essence is not          
conditioned by the eschatological view  
of the world4            pg #jid        
,,chapter ,,iii    ,,the ,,preaching    
,,of ,,the ,,kingdom ,,of ,,god      #a4
 ,the ,new ,morality as ,repentance4    
,,if the thought of the eschatological  
realisation of the ,kingdom is the      
fundamental factor in ,jesus' preaching1
 his whole theory of ethics  must come  
under the conception of repentance as a 
preparation for  the coming of the      
,kingdom4 ,this conception seems to us  
too narrow a  one to apply to the whole 
extent of this moral-religious          
proclamation4  ,this is due to the fact 
that the word repentance as we use it   
has  rather a negative significance1    
laying emphasis as it does chiefly  upon
 foregoing guilt4 ,it is a far richer   

conception1 however1 which  the         
,synoptists express by the word         
repentance 774 ,it is not  merely a     
recovery which stands in retrospective  
relation with a sinful  condition in the
 past1 but also--and this is its        
predominant  character--it is a moral   
renewal in prospect of the              
accomplishment of  universal perfection 
in the future4    ,thus 8the repentance 
in expectation of the ,kingdom0         
comprises all  positive ethical         
requirements4 pg #jie ,in this sense it 
is the lively  echo of the 8repentance0 
of the early prophets4 ,for what ,amos1 
,hosea1  ,isaiah1 and ,jeremiah mean by 
repentance is moral renovation in       
prospect of the ,day of the ,lord4 ,thus
 ,isaiah says3 8,wash you1 make you     
clean2 put away the evil of your doings 
from before mine eyes2 seek  judgment1  
relieve the oppressed1 judge the        
fatherless1 plead for the  widow0       
7,isai4 #a3af1 #ag74 ,it is precisely   
this ,old ,testament conception  of     

repentance1 with its emphasis upon the  
new moral life1 which one  must have in 
mind in order to understand aright the  
,synoptical  repentance4 ,both have a   
forward vision1 both are dominated by   
the  thought of a condition of          
perfection which ,god will bring to pass
  through the ,judgment4 ,this1 in the  
,prophetic view1 is the ,day of the     
,lord2 in the ,synoptic it is the dawn  
of the ,kingdom4    ,the ethics of the  
,sermon on the ,mount is therefore      
repentance4 ,the new  morality1 which   
detects the spirit beneath the letter of
 the ,law1  makes one meet for the      
,kingdom of ,god4 ,only the righteous   
can enter  into the ,kingdom of ,god--in
 that conviction all were agreed4       
,whosoever1  therefore1 preached the    
nearness of the ,kingdom must also teach
 the  righteousness pertaining to the   
,kingdom4 pg #jif ,hence ,jesus         
proclaimed the new righteousness which  
is higher than the ,law and the         
,prophets1--for they extend only up to  

the ,baptist4 ,since the days of  the   
,baptist1 however1 one stands           
immediately within the pre-messianic    
period4    ,the ,day of ,judgment puts  
this moral transformation to the proof3 
only  he who has done the will of the   
heavenly ,father can enter into the     
,kingdom 7,mt #g3ba74 ,the claim that   
one is a follower of ,jesus1 or has     
even wrought signs and wonders in his   
name1 is of no avail as a  substitute   
for this new righteousness 7,mt #g3bb1  
#bc74 ,hence the ,sermon  on the ,mount 
concludes with the admonition to build1 
in expectation of  the momentous event1 
a firmly founded structure capable of   
resisting  storm and tempest 7,mt       
#g3bd-bg74    ,the ,beatitudes 7,mt     
#e3c-ab7 come under the same point of   
view4 ,they  define the moral           
disposition which justifies admission   
into the  ,kingdom4 ,this is the        
explanation of the use of the present   
and the  future tense in the same       
sentence4 ,blessed are the meek1 those  

that  hunger and thirst after           
righteousness1 the merciful1 the pure in
  heart1 the peacemakers1 the poor in   
spirit1 those that endure  persecution  
for righteousness' sake1 because such   
character and  conduct is their security
 pg #jig that with the appearing of the 
,kingdom of ,god they will be found to  
belong to it4    ,a series of parables  
illustrates the same thought4 ,thus the 
parables  of the treasure in the field  
and of the pearl of great price 7,mt    
#ac3dd-df7 show how one must stake all  
upon the hope of the ,kingdom  when the 
prospect of it is held out to him1 and  
must sacrifice all  other goods for the 
sake of acquiring this highest good that
 is  proposed to him4    ,thus already  
in the ethics of the ,galilean period we
 find the 8now and  then0 which accounts
 for the estimate put upon serving 7,mk 
#aj3de74 ,as  repentance unto the       
,kingdom of ,god the ethics also of the 
,sermon on  the ,mount is               
interim-ethics4 ,in this we perceive    

that the moral  instruction of ,jesus   
remained the same from the first day of 
his  public appearance unto his latest  
utterances1 for the lowliness and       
serviceableness which he recommended to 
his ,disciples on the way to  ,jerusalem
 correspond exactly to the new moral    
conduct which he  developed in the      
,sermon on the ,mount3 they make one    
meet for the  ,kingdom of ,god4 ,only1  
they constitute a climax in the         
attainment of  the new righteousness1   
inasmuch as they render one meet not    
merely for  entrance into the ,kingdom  
but for bearing rule in it4    pg #jih  
,we encounter again the ,leitmotiv of   
the ,sermon on the ,mount in the        
epilogue to the great parables uttered  
in ,jerusalem4 ,nothing but the         
maintenance of the new morality in all  
relations of life guarantees  entrance  
into the ,kingdom4 ,hence ,jesus can say
 to the ,pharisee who  agrees to the    
summary of this new morality as it is   
expressed in the  commandment of love3  

,thou art not far from the ,kingdom of  
,god 7,mk  #ab3cd74 ,that does not mean 
that the ,pharisee by such a disposition
 of  mind has already well nigh risen to
 the height of the 8morality of the     
,kingdom40 ,for if the double           
commandment of love constituted the     
morality of the ,kingdom1 ,jesus must   
have said to him 7since he  entirely    
agreed to these commandments73 ,thou    
belongest to the ,kingdom4  ,the 8not   
far0 must in fact be understood in a    
purely chronological  sense1 not as     
denoting some small measure of          
perfection which the man  still lacks4  
,he is not far from the ,kingdom of ,god
 because he  possesses the moral quality
 which will identify him as a member of 
the  same when after a short space it   
appears4 ,the 8not far0 contains        
therefore the same mixture of present   
and future tense which we have  remarked
 in the ,beatitudes4    ,reasoning from 
our ethical point of view pg #jii we are
 inclined to  apply the conception of   

reward to this relation between         
membership in  the ,kingdom and the new 
morality4 ,this1 however1 does not      
completely  render the thought of       
,jesus1 which had to do above all with  
the  immediateness of the transition    
from the condition of moral renewal     
into the super-moral perfection of the  
,kingdom of ,god4 ,whosoever at  the    
dawning of the ,kingdom is in possession
 of a character morally  renovated1 he  
will be found a member of the same4     
,this is the adequate  expression for   
the relation of morality to the coming  
,kingdom of ,god4    #b4 ,the ,ethics of
 ,jesus and ,modern ,ethics4    ,the    
depth of ,jesus' religious ethics       
encourages us to expect that we  can    
find our own modern-ethical             
consciousness reflected in it4 ,with    
respect to its eternal inward truth it  
is indeed independent of  history and   
unconditioned by it1 since it already   
contains the highest  ethical thoughts  
of all times4 ,nevertheless there exists

 a great  difference between ,jesus'    
sentiment and ours4 ,modern ethics is   
8unconditional10 since it creates of    
itself the new ethical  situation1--the 
presumption being that this situation   
will evolve unto  final perfection4     
,ethics is here an end in itself1 pg    
#ajj inasmuch  as the moral perfection  
of mankind comes to the same thing as   
the  perfection of the ,kingdom of ,god4
 ,that is ,kant's thought4 ,this        
self-sufficiency of ethics 7which       
however1 exacts a certain  resignation  
in view of the distant consummation7    
shows that the  modern-,christian theory
 is permeated by                        
,hellenistic-rationalistic  ideas and   
has undergone a development of two      
millenniums4    ,the ethics of ,jesus on
 the other hand is 8conditional10 in the
 sense  that it stands in indissoluble  
connection with the expectation of a    
state of perfection which is to be      
supernaturally brought about4  ,thereby 
its ,jewish origin is revealed1 and its 

immediate connection  with the          
,prophetic ethics1 in which the moral   
conduct of the people  was conditioned  
by a definite expectation4 ,hence1 if   
any parallel at  all may be adduced in  
explanation of the ethics of ,jesus1 it 
can be  only the ,prophetic1 never the  
modern4 ,for in proportion as the latter
  enters into it the mode of conception 
becomes unhistorical1 ,jesus'  ethics   
being treated as self-sufficient1       
whereas in fact it is  oriented entirely
 by the expected supernatural           
consummation4    ,so there has been     
created the insoluble pg #aja problem1  
that a  person thoroughly modern so far 
as his ethics is concerned should       
incidentally give utterance to          
eschatological expressions4 ,but if we  
once perceive the conditional character 
of ,jesus' ethics1 and  seriously       
consider its connection with the ethics 
of the ,prophets1 it  is immediately    
clear that all conceptions of the       
,kingdom as a growth  out of small      

beginnings1 all notions about an ethics 
of the ,kingdom1  or about the          
development of it1 have been foisted    
upon ,jesus by our  modern              
consciousness--simply because we could  
not readily familiarise  ourselves with 
the thought that the ethics of ,jesus is
 conditional4    ,we make him conceive  
of the ,kingdom of ,god as if its       
historical  realisation represented a   
narrow opening through which it had to  
squeeze before attaining the full       
stature which belongs to it4 ,that is  a
 modern conception4 ,for ,jesus and the 
,prophets1 however1 it was a  thing     
impossible4 ,in the immediateness of    
their ethical view there is  no place   
for a morality of the ,kingdom of ,god  
or for a development of  the            
,kingdom--it lies beyond the borders of 
good and evil2 it will be  brought about
 by a cosmic catastrophe through which  
evil is to be  completely pg #ajb       
overcome4 ,hence all moral criteria are 
to be  abolished4 ,the ,kingdom of ,god 

is super-moral4    ,to this height of   
hyper-ethical idealism the modern       
consciousness is  no longer capable of  
soaring4 ,history has aged us too much  
for that4  ,but for the historical      
understanding of the ethics of ,jesus it
 is the  indispensable assumption4      
,in addition to this1 when we think of  
the ,kingdom1 our thought  stretches    
forward to the coming generations which 
are to realise it in  ever increasing   
measure4 ,jesus' glance is directed     
backward4 ,for him  the ,kingdom is     
composed of the generations which have  
already gone  down to the grave and     
which are now to be awakened unto a     
state of  perfection4 ,how should there 
be for him any ethics of sexual         
relations1 when he explains to the      
,sadducees that in the ,kingdom of  ,god
 after the great ,resurrection there    
will be no longer any sexual  relations 
at all1 8but they will be like the      
angels of heaven0 7,mk  #ab3be78        
,every ethical form of ,jesus1 be it    

never so perfect1 leads therefore  only 
up to the frontier of the ,kingdom of   
,god1 while every trace of a  path      
disappears so soon as one advances upon 
the new territory4 ,there  one needs it 
no more4    pg #ajc    ,we have a       
prejudice against this conception of    
conditional ethics4 ,it  is an          
unjustified prejudice if it is due to a 
suspicion that ,jesus'  ethics is       
thereby disparaged4 ,exactly the        
opposite is the case4 ,for  this        
conditionality springs from an absolute 
ethical idealism1 which  postulates for 
the expected state of perfection        
conditions of  existence which are      
themselves ethical4 ,in our             
unconditional and  self-sufficing ethics
 we1 however1 assume that the conflict  
between  good and evil must go on       
forever1 as belonging constantly to the 
nature of the ethical4 ,ethics and      
theology do not stand for us in the     
same lively relationship as they do with
 ,jesus4 ,the vividness of the  colours 

of the absolute ethical idealism has    
been faded by history4  ,so1 to render  
the ethics of ,jesus unconditional and  
self-sufficing is  not only             
unhistorical1 but it means also the     
degradation of his  ethical idealism4   
,on one point1 however1 our ethical     
sentiment is justified in its           
prejudice4 ,if ethics has to do only    
with the expectation of the             
supernatural consummation1 its actual   
worth is diminished1 since it is  merely
 individual ethics and is concerned only
 with the relation of  each single      
person to the ,kingdom of ,god4 ,the    
thought1 however1 that  the moral       
community pg #ajd which has been        
constituted by ,jesus'  preaching must  
as such be in some way the effective    
first stage in the  realisation of the  
,kingdom of ,god--this thought belongs  
not alone to  our ethical sentiment1 but
 it animated also the preaching of      
,jesus1  for he wrought out in strong   
relief the social character of his      

ethics4 ,this explains the reluctance   
one feels to admit that the             
eschatological idea of the ,kingdom of  
,god lay at the basis of ,jesus'        
preaching from beginning to end1 since  
then one cannot explain how  the new    
moral community which he formed about   
himself was in his  thought organically 
connected with the ,kingdom which was   
supernaturally to appear4    ,one glides
 here unintentionally into a modern line
 of thought4 ,the  idea of development  
furnishes what we want1 allowing us to  
conceive of  the moral community as an  
initial stage which by constant growth1 
extensive and intensive1 is ever        
approaching the final stage4 ,the       
gradually widening circle represents1   
however1 a modern way of viewing        
history4 ,it is completely foreign to   
,jesus4 ,yet even though he cannot  have
 made use of this explanation of ours1  
the fact that this new  community stands
 in an organic relation with the final  
stage was for  him as pg #aje certain as

 for us4 ,but because he expected this  
final  stage as a purely supernatural   
event the connection was not to be      
apprehended by human reflection1 rather 
it was a divine secret1  which he       
illuminated only by pointing to         
analogies in the processes of  nature4  
pg #ajf    ,,chapter ,,iv    ,,the      
,,secret ,,of ,,the ,,kingdom ,,of ,,god
      #a4 ,the ,parables of the ,secret 
of the ,kingdom of ,god4    ,,we have to
 do here with the 8secret of the        
,kingdom of ,god0 7,mk #d3aa71  which is
 dealt with in the parables of the      
sower1 of the self-growing  seed1 of the
 grain of mustard1 and of the leaven4   
,we commonly find in  these parables the
 illustration of a constant and         
gradually unfolding  through which the  
petty initial stage of a development is 
connected  with the glorious final      
stage4 ,the seed that is sown already   
contains  the harvest1 inasmuch as each 
seed is devised for the production of   
plant and fruit4 ,they develop from the 

seed by natural law4 ,so it is  likewise
 with the development of the ,kingdom of
 ,god from small and  obscure           
beginnings4    ,this attractive         
interpretation of the parables takes    
from them1  however1 the character of   
secrets1 for the illustration of a      
steady  unfolding through the processes 
of nature is no secret4 ,hence it is    
that we fail to understand what the     
secret is in these parables4 pg  #ajg   
,we interpret them according to our     
scientific knowledge of nature  which   
enables us to unite even such different 
stages as these by the  conception of   
development4    ,by reason of the       
immediateness with which the unschooled 
spirit of  olden time observed the      
world1 nature had1 however1 still       
secrets to  offer1--in the fact1 namely1
 that she produced two utterly distinct 
conditions in a sequence1 the connection
 of which was just as certain  as it was
 inexplicable4 ,this immediateness is   
the note of ,jesus'  parables4 ,the     

conception of development in nature     
which is  contemplated in the modern    
explanation is not at all brought into  
prominence1 but the exposition is rather
 devised to place the two  conditions so
 immediately side by side that one is   
compelled to raise  the question1 ,how  
can the final stage proceed from the    
initial stage8    #a4 ,a man sowed seed4
 ,a great part of the seed was lost on  
account of  circumstances the most      
diverse--and yet the produce of the corn
 which  fell upon good ground was so    
great that it restored the seed sown    
thirty1 sixty1 even an hundred fold4    
,the detailed interpretation of the     
description of this loss1 and the       
application to particular classes of    
men1 as it lies before us in pg  #ajh   
,mk #d3ac-bj1 is the product of a later 
view which perceived no  longer any     
secret in the parable4 ,originally1     
however1 the single  points of the      
description were not independent1 but   
the seed which was  lost upon the path1 

or upon the stony ground1 or among the  
thorns1  together with that which the   
fowls of heaven devoured1 constituted   
altogether a unified contrast to that   
which fell upon good ground4 ,the       
manner in which it was destroyed has no 
importance for the parable4 ,in  spite  
of the description so wonderfully       
wrought out1 this saying of  ,jesus     
expresses one single thought3 ,so small1
 considering all that was  lost1 was the
 sowing2 and yet the harvest so         
great6--,therein lies the  secret4      
#b4 ,a man scattered seed upon the      
ground4 ,he slept1 went about his       
affairs1 and concerned himself no       
further about the seed4 ,before he      
realised it the harvest stood already in
 the field1 and he could send  his      
servants to gather it in4 ,how did it   
come to pass that after the  seed was   
sunk in the earth the ground of itself  
brought forth the  blade1 the ear1 and  
the full corn8--,that is the secret4    
#c4 ,a grain of mustard seed was sown2  

from it sprouted a great shrub1  with pg
 #aji branches under which the birds of 
the heaven could  lodge4 ,how did it    
come to pass1 since the mustard seed is 
so  small8--,that is the secret4    #d4 
,a woman added a little leaven to a     
great mass of dough4 ,afterwards  the   
whole lump was 8leaven40 ,how can a     
little leaven leaven a whole  great     
lump8--,that is the secret4    ,these   
parables are not at all devised to be   
interpreted and  understood2 rather they
 are calculated to make the hearers     
observant  of the fact that in the      
affairs of the ,kingdom of ,god a secret
 is  preparing like that which they     
experience in nature4 ,they are         
signals4 ,as the harvest follows upon   
the seed-sowing1 without it  being      
possible for any one to say how it comes
 about2 so1 as the  sequel to ,jesus'   
preaching1 will the ,kingdom of ,god    
come with power4  ,small as is the      
circle which he gathers about himself in
 comparison  with the greatness of      

,god's ,kingdom1 it is none the less    
certain that  the ,kingdom will come as 
a consequence of this moral renewal1    
restricted as it is in scope4 ,it is no 
less confidently to be expected  than   
that the seed1 which while he speaks is 
slumbering in the ground1  will bring   
forth a glorious harvest4 ,watch not    
only for the harvest1  but watch for the
 ,kingdom of ,god6--so speaks pg #aaj   
the spiritual  sower to the ,galileans  
at the season of the seed-sowing4 ,they 
ought to  have the presentiment that the
 moral renewal in consequence of his    
preaching stands in a necessary but     
inexplicable connection with the        
dawning of the ,kingdom of ,god4 ,the   
same ,god who through his mysterious    
power in nature brings the harvest to   
pass will also bring to pass the        
,kingdom of ,god4    ,therefore1 when it
 was the season of the harvest1 he sent 
his  ,disciples forth to proclaim3 ,the 
,kingdom of ,god is at hand4      #b4   
,the ,secret of the ,kingdom of ,god in 

the ,address to the ,people after  the  
,mission of the ,twelve4    ,jesus was  
alone4 ,the ,disciples carried the news 
of the nearness of the  ,kingdom        
throughout the cities of ,israel4 ,while
 the people thronged him  there came the
 emissaries of the ,baptist with their  
question4 ,he  dismissed them with the  
answer3 the ,kingdom stands before the  
door1  one needs only the language of   
the signs and wonders in order to       
understand4 ,turning to the people he   
speaks of the significance of the       
,baptist and of his office4 ,with this  
he lets drop a hint of mystery  7,mt    
#aa3ad1 8,if you are able pg #aaa to    
conceive it10 ,mt #aa3ae1 8he  hath ears
 to hear1 let him hear074 ,john is      
,elijah1 i4 e4 the  personality whose   
advent marks the immediate dawning of   
the ,kingdom4  8,from the days of ,john 
the ,baptist until this moment the      
,kingdom of  ,heaven suffereth violence1
 and men of violence take it by force4  
,for  all the ,prophets and the ,law    

prophesied until ,john2 and1 if ye are  
able to conceive it1 this is ,elijah1   
which is to come4 ,he that hath  ears to
 hear1 let him hear0 7,mt #aa3ab-ae74   
,this saying resists all exegesis1 for  
it does not in the least contain  the   
thought that the individuals gain access
 to the ,kingdom by force4  ,what might 
that mean anyway8 ,in what sense does   
that come to pass from  the days of the 
,baptist on8 ,the picture which ,jesus  
employs is  unintelligible if it has to 
do with the entrance of individuals into
  the ,kingdom4 ,it remains just as     
incomprehensible1 however1 if it is     
supposed to refer to the realisation of 
the ,kingdom through gradual            
development4 ,in the first place1 the   
image of an act of violence  contradicts
 the notion of development2 in the      
second place1 the  beginning of this    
compelling force must be dated not from 
,john but  from ,jesus4    ,it is a     
question of the secret of the ,kingdom  
of ,god1--hence the hint3  ,he that hath

 pg #aab ears to hear1 let him hear4    
,this phrase occurs  only in connection 
with the parables of the secret of the  
,kingdom and  as the conclusion of      
apocalyptic sayings 7cf4 the use of the 
expression in the ,apocalypse3 #b3g1    
#aa1 #ag1 #bi1 #c3f1 #ac1 #bb74         
,repentance and moral renewal in        
prospect of the ,kingdom of ,god are    
like a pressure which is exerted in     
order to compel its appearance4  ,this  
movement had begun with the days of the 
,baptist4 ,the men of  violence who take
 it by force are they which put into    
practice the  moral renewal4 ,they draw 
it with power down to the earth4    ,the
 saying in the speech about the ,baptist
 and the parables of the  ,kingdom of   
,god mutually explain and supplement one
 another4 ,the  parables bring chiefly  
into prominence the incommensurateness  
of the  relation between the moral      
renewal that is practised and the       
consummation of the ,kingdom of ,god1   
while the image in the speech  after the

 ,mission dwells more upon the          
compelling connection between  the two4 
#c4 ,the ,secret of the ,kingdom of ,god
 in the ,light of the ,prophetic and    
,jewish ,expectation4    ,jesus' ethics 
is closely connected with that of the   
,old ,testament  prophets1 inasmuch as  
pg #aac both are alike conditioned by   
the  expectation of a state of          
perfection which ,god is to bring about4
 ,but  also the secret of the ,kingdom  
of ,god1 according to which the moral   
renewal hastens the supernatural coming 
of the ,kingdom1 corresponds  with the  
fundamental thought of the ,prophets4   
,in the case of the  ,prophets1 the     
relation between the moral reform which 
they would bring  about and the glorious
 condition which ,god will bring to pass
 at the  ,day of ,judgment is not that  
of a mere temporal sequence1 but it     
rests  upon a supernatural causal       
connection4 ,godless behaviour brings   
nearer  the ,day of ,judgment and of    
condemnation4 ,therefore1 ,god chastises

 the  people and gives them into the    
hand of their oppressors4 ,when1        
however1 they determine to reform their 
ways1 when they seek refuge in  him     
alone with trusting faith1 when         
righteousness and truth prevail  among  
them1 then will the ,lord deliver them  
from their oppressors1 and  his glory   
will be manifest over ,israel1 to whom  
the heathen will do  service4 ,in that  
day there will then be peace poured out 
over the  whole world1 over nature as   
well as man4    ,after the ,exile this  
thought was still operative in the      
conception of  the ,law4 ,by the        
observance of the ,law the promised     
glorious pg #aad  estate will be wrung  
from ,god4 ,not the individual but the  
collectivity  influences ,god through   
the ,law4 ,this generic mode of thought 
is the  primary1 the individual mode is 
secondary4 8,israel would be redeemed   
if only it observed two ,sabbaths       
faithfully40 7,schabbath #aah;b4        
,wnsche1 ,system der altsynagogalen     

,palstinensischen ,theologie1  #ahhj1 p4
 #bii74 ,here we meet with the early    
prophetic thought in  legalistic form4  
,in general1 however1 it was the        
individualistic view which prevailed    
later4 ,the ,law1 and moral conduct in  
general1 were only the  preparation for 
the expected estate of glory4 ,the      
lively generic view  of the ,prophets   
was replaced by individualistic and     
lifeless  conception4 ,eschatology      
became a problem of accounting and      
ethics  became casuistry4    ,jesus1    
however1 reached back after the         
fundamental conception of the  prophetic
 period1 and it is only the form in     
which he conceives of  the emergence of 
the final event which bears the stamp of
 later  ,judaism4 ,he no longer         
conceives of it as an intervention of   
,god in the  history of the nations1 as 
did the ,prophets2 but rather as a final
  cosmical catastrophe4 ,his eschatology
 is the apocalyptic pg #aae of  the book
 of ,daniel1 since the ,kingdom is to be

 brought about by the  ,son of ,man when
 he appears upon the clouds of heaven   
7,mk #h3ch- #i3a74    ,the secret of the
 ,kingdom of ,god is therefore the      
synthesis effected  by a sovereign      
spirit between the early prophetic      
ethics and the  apocalyptic of the book 
of ,daniel4 ,hence it is that ,jesus'   
eschatology was rooted in his age and   
yet stands so high above it4 ,for  his  
contemporaries it was a question of     
waiting for the ,kingdom1 of            
excogitating and depicting every        
incident of the great catastrophe1  and 
of preparing for the same2 while for    
,jesus it was a question of  bringing to
 pass the expected event through the    
moral renovation4  ,eschatological      
ethics is transformed into ethical      
eschatology4    #d4 ,the ,secret of the 
,kingdom of ,god and the ,assumption of 
a ,fortunate  ,galilean ,period4        
,according to the secret of the ,kingdom
 of ,god1 the coming of the  ,kingdom is
 not dependent upon the broad success of

 ,jesus' preaching4  ,indeed1 he        
expressly emphasises the fact that the  
limitation of the  circle which performs
 the moral renovation stands in no pg   
#aaf  relation whatever to the          
all-embracing greatness of the ,kingdom 
which  is to come about by reason of    
their conduct4 ,it suffices that a      
scanty  part of the seed falls upon good
 ground--and the overplentiful harvest  
is there1 through ,god's power4 ,not by 
the multitude but by the men of         
violence is the ,kingdom compelled to   
appear4    ,hence the secret of the     
,kingdom of ,god makes the assumption of
 a  fortunate ,galilean period entirely 
superfluous4 ,jesus can enjoy the       
expectation of the speedy realisation of
 the ,kingdom even when he  experiences 
the greatest ill success and when whole 
districts close  themselves against his 
preaching4 ,they do not thereby delay   
the coming  of the ,kingdom of ,god but 
only deliver themselves to the judgment1
 for  the ,kingdom comes necessarily by 

reason of the moral renewal of the      
circle which gathered about ,jesus4     
,the justice of this interpretation of  
the secret of the ,kingdom of ,god  is  
shown therefore1 in the fact that it    
renders unnecessary1 as an  explanation 
of ,jesus' life1 an assumption which is 
otherwise  absolutely unavoidable but   
cannot in any way be historically       
confirmed4    pg #aag    #e4 ,the       
,secret of the ,kingdom of ,god and the 
,universalism of ,jesus4    ,so long as 
the moral renewal upon the basis of     
,jesus' preaching is  brought into      
relation with the realisation of the    
,kingdom through the  modern thought of 
evolutionary development the factor     
correlative to  the perfection of the   
,kingdom is likewise modern1 that is1   
8humanity  as a moral whole40 ,one      
attributes then to ,jesus' reflection   
upon the  growth of the new moral       
community which he founded1 foresight of
 its  gradual extension till it embraces
 the whole of ,israel--here1 however1   

the thought of ,jesus stops2 one may not
 attribute to him  universalistic ideas1
 for the commission to the ,disciples   
shows that  he did not reflect about a  
moral renewal beyond the borders of     
,israel4  7,mt #aj3e1 #f73 ,go not into 
any way of the ,gentiles1 and enter not 
into any city of the ,samaritans3 but go
 rather to the lost sheep of  the house 
of ,israel4    ,the preaching of the    
,kingdom of ,god is therefore           
particularistic2 the  ,kingdom itself1  
however1 is universalistic1 8for they   
shall come from  the east and from the  
west1 from the north and from the       
south40 ,the  generation which required 
a miracle shall experience pg #aah such3
  ,the ,ninevites shall arise at the    
,day of ,judgment and condemn it1       
because they repented at the preaching  
of ,jonah1 8and here is a  greater than 
,jonah40 ,also the ,queen of the ,south 
shall rise in  judgment against the     
contemporaries of ,jesus1 because she   
came from  the ends of the earth to hear

 the wisdom of ,solomon1 8and behold1 a 
greater than ,solomon is here0 7,mt     
#ab3da-db74    ,for the modern          
consciousness1 because it applies to    
everything the  rubrics of evolution1   
there is an insuperable contradiction   
between  the particularism of the       
preaching of the ,kingdom and the       
universalism  of its consummation4 ,in  
the secret of the ,kingdom of ,god1     
however1  particularism and universalism
 go together4 ,the ,kingdom is          
universalistic1 for it arises out of a  
cosmic act by which ,god awakes  unto   
glory the righteous of all times and of 
all peoples4 ,the bringing  about of the
 ,kingdom1 on the other hand1 is        
dependent upon  particularism1 for it is
 to be forced to approach by the moral  
renewal  of the contemporaries of       
,jesus4 ,salvation comes out of ,israel4
    pg #aai    #f4 ,the ,secret of the  
,kingdom of ,god and ,jesus' ,attitude  
towards the  ,law and the ,state4       
,jesus did not declare himself either   

for the ,law or against it4 ,he         
recognised it simply as an existing fact
 without binding himself to  it4 ,he    
felt no obligation to decide in         
principle whether it was to be  regarded
 as binding or as not binding4 ,for him 
this was a question of  no practical    
importance4 ,the real concern was the   
new morality1 not  the ,law4 ,this ,law 
was for him holy and inviolable in so   
far as it  pointed the way to the new   
morality4 ,but therewith it did away    
with  itself1 for in the ,kingdom which 
comes into being on account of the  new 
morality the ,law is abrogated1 since   
the accomplished condition is           
super-legal and super-ethical4 ,up to   
this point it had a right to  last4     
,whether the ,law should also be binding
 upon his followers in the  future was a
 question which did not exist for       
,jesus2 it was history  which first     
proposed this problem to the primitive  
,church4    ,it was the same with regard
 to the ,state4 ,the question which was 

put  to him in the ,jerusalem days had  
for him no practical importance4 ,as  he
 replied to the ,pharisees' question1   
whether one should give tribute  to pg  
#abj ,csar1 he had no thought of        
defining his attitude towards  the      
,state or determining that of his       
followers4 ,how could any one be        
concerned at all about such things6 ,the
 ,state was simply earthly1  therefore  
ungodly1 dominination domination4 ,its  
duration extended1  therefore1 only to  
the dawn of ,god's dominion4 ,as this   
was near at  hand1 what need had one to 
decide if one would be tributary to the 
world-power or no8 ,one might as well   
submit to it1 its end was in fact  near4
 ,give to ,csar what is ,csar's and to  
,god what is ,god's 7,mk  #ab3ag7--this 
word is uttered with a sovereign irony  
against the  ,pharisees1 who understood 
so little the signs of the time that    
this  still appeared to them a question 
of importance4 ,they are just as        
foolish in the matter of the ,kingdom of

 ,god as the ,sadducees with  their     
catch-question to which husband the     
seven times married wife  should belong 
at the resurrection2 for they1 too1     
leave one thing out  of account--the    
power of ,god 7,mk #ab3bd74    #g4 ,the 
,modern ,element in ,jesus'             
,eschatology4    8,let it be the maxim  
in every scientific investigation for   
one to  pursue undisturbed the due      
course of it with all possible          
exactitude  pg #aba and frankness1 not  
considering what it may collide with    
outside of its own field1 but following 
it out1 so far as one can1  truly and   
completely for itself alone4 ,frequent  
observation has  convinced me that when 
one has brought this task to an end1    
that which  in the midst of it appeared 
to me for the time being very           
questionable  with respect to other     
teaching outside1 if only ,i closed my  
eyes to  this questionableness and      
attended merely to my task till it was  
finished1 finally in unexpected wise    

proved to be in perfect agreement  with 
those very teachings1--though the truth 
had presented itself  without the least 
reference to those teachings1 without   
partiality and  prejudice for           
them407,footnote4 ,kritik der           
praktischen ,vernunft4  ,ed4  ,reclam1  
p4 #abi47    ,kant uttered this profound
 word at the moment when the            
correspondence  of the notion of        
transcendental freedom with the         
practical first  occurred to him4 ,the  
case is the same with the relation of   
,jesus'  ethics to his eschatology4 ,it 
is a postulate of our ,christian        
conviction that the ethics of ,jesus in 
its basic thoughts is modern4  ,hence we
 come back again and again to the search
 after the modern  element in his       
ethics1 and for this cause we force into
 the background  his eschatology1 pg    
#abb since it appears to us unmodern4   
,if1  however1 one resolves to ignore   
for a moment this interest1 which is  so
 deeply grounded in our being and so    

well justified1 and regards the         
relation of ,jesus' eschatology to his  
ethics simply for itself1 as a  purely  
historical question1 the investigation  
brings to light the  astonishing result 
that the latter 7i4 e4 ,jesus' ethics7  
is modern in  a far higher degree than  
any one hitherto has dared to hope4     
,jesus'  ethics is modern1 not because  
the eschatology can be reduced somehow  
to a mere accompaniment1 but precisely  
because the ethics is  absolutely       
dependent upon this eschatology6 ,the   
fact is1 this  eschatology itself1 as it
 is exhibited in the secret of the      
,kingdom of  ,god1 is thoroughly modern1
 inasmuch as it is dominated by the     
thought  that the ,kingdom of ,god is to
 come by reason of the religious-moral  
renovation which the believers perform4 
,every moral-religious  performance is  
therefore labour for the coming of the  
,kingdom of ,god4    ,as the eschatology
 in this ethical-eschatological         
,weltanschauung  gradually faded in the 

course of history1 there remained an    
ethical  ,weltanschauung in which the   
eschatology persisted in the form of an 
imperishable faith in the final triumph 
of the good4 ,the pg #abc  secret of the
 ,kingdom of ,god contains the secret of
 the whole  ,christian ,weltanschauung4 
,the ethical eschatology of ,jesus is   
the  heroic form in which the           
modern-,christian ,weltanschauung first 
entered into history6            pg #abd
    ,,chapter ,v    ,,the ,,secret ,,of 
,,the ,,kingdom ,,of ,,god  ,,in ,,the  
,,thought ,,of ,,the ,,passion      ,,in
 the last period of his life ,jesus     
again uttered parables of the  ,kingdom 
of ,god3 ,god's vineyard 7,mt           
#ba3cc-df72 the royal marriage 7,mt     
#bb3a-ad72 the servant watching 7,mt    
#bd3db-dg72 the ten virgins 7,mt        
#be3a-ac72 the talents 7,mt #be3ad-cj74 
,these parables1 in contrast to those   
about the secret of the ,kingdom1       
contain no secret1 but rather they are  
teaching parables pure and  simple1 from

 which a moral is to be drawn4 ,the     
,kingdom of ,god is near4  ,those only  
will be found to belong to it who by    
their moral conduct  are prepared for   
it4    ,the second period contains      
instead the secret of the ,passion4     
,jesus'  utterances1 as we have seen1   
point to a mysterious causal connection 
between the ,passion and the coming of  
the ,kingdom1 because the  eschatology  
and the thought of the ,passion always  
emerge side by side1  and the           
,disciples' expectation of the future is
 in every case roused  to the pg #abe   
highest pitch by the proclamation of his
 suffering4    ,the secret of the       
,passion takes up1 therefore1 the secret
 of the  ,kingdom of ,god and carries it
 further4 ,to the moral renewal which1  
according to the secret of the ,kingdom 
of ,god1 exercises a compelling  power  
upon the coming of the ,kingdom1 there  
is adjoined another  factor--the        
redeeming death of ,jesus4 ,that        
completes the penitence of  those who   

believe in the coming of the ,kingdom4  
,therewith ,jesus comes  to the aid of  
the men of violence who are compelling  
the approach of  the ,kingdom4 ,the     
power which he thereby exerts is the    
highest  conceivable--he gives up his   
life4    ,the idea of the ,passion is   
therefore the transformation of the     
secret  of the ,kingdom of ,god4 ,hence 
it is no more designed to be understood 
than are the parables of the secret of  
the ,kingdom4 ,in each case it is  a    
question of a fact which can be probed  
no further4    ,the connection between  
the thought of the ,passion and the     
secret of  the ,kingdom of ,god         
guarantees the continuity of ,jesus'    
world of  thought4 ,all constructions   
which have been devised with a view to  
establishing this continuity have proved
 insufficient to pg #abf  accomplish    
what was expected of them4 ,the         
acceptance of the thought of  the       
,passion means in all cases a complete  
change in his idea of the  ,kingdom and 

in his ,weltanschauung4 ,if1 however1   
one places the thought  of the ,passion 
in the great context of the secret of   
the ,kingdom of  ,god1 the continuity is
 furnished naturally4 ,the thought of   
the  supernatural introduction of the   
,kingdom of ,god runs through the whole 
of ,jesus' life3 the idea of the        
,passion is merely the fashion in which 
it is formulated in the second period4  
,how comes it that the secret of the    
,kingdom of ,god takes the form of  the 
secret of the ,passion8    ,why must the
 atonement of ,jesus be added to        
complete the moral renewal  and the     
penitence of the community which        
believes in the ,kingdom8    ,in what   
sense has the redeeming death of ,jesus 
an influence upon the  coming of the    
,kingdom8            pg #abg            
,,chapter ,,vi    ,,the ,,character     
,,ascribed ,,to ,,jesus ,,on ,,the      
,,ground ,,of ,,his ,,public ,,ministry 
#a4 ,the ,problem and the ,facts4       
,,the experience at the ,baptism        

signified the inception of ,jesus'      
messianic consciousness4 ,in the        
neighbourhood of ,csarea ,philippi he   
revealed his secret to the ,disciples4  
,it was before the ,high ,priest  that  
he first openly made profession of his  
messianic office4  ,therefore the       
messianic consciousness underlay all the
 while his  preaching of the ,kingdom of
 ,god4 ,but he does not assume on the   
part of  his hearers any knowledge of   
the position which belonged to him4 ,the
  faith which he required had nothing to
 do with his person1 but it was  due    
only to the message of the nearness of  
the ,kingdom4 ,it was the  ,fourth      
,evangelist who first presented the     
history of ,jesus as if it  concerned   
itself chiefly with his personality4    
,we cannot estimate how far his real    
character may have shone through  his   
message1 for such as had an awakened    
understanding4 ,one thing is  certain3  
up to the time of the pg #abh mission of
 the ,twelve no one  had the faintest   

idea of recognising in him the ,messiah4
 ,at ,csarea  ,philippi the ,disciples  
could only reply that the people took   
him for a  prophet or for ,elijah the   
,forerunner1 and they themselves knew no
  better1 for ,peter1 as ,jesus himself 
said1 did not derive his knowledge  from
 the ,master's ministry in work and     
word1 but owed it to a  supernatural    
revelation4    ,the ,synoptical notices 
must be judged in accordance with this  
fundamental fact4 ,in the first place1  
there is a series of ,matthean  passages
 which stand at variance with it4    ,mt
 #i3bg-ca3 ,in the ,galilean parallel to
 the healing of the blind man  at       
,jericho it is related that two blind   
men pursued him through the  whole      
village with the cry1 8,son of ,david40 
,what ,jesus means by the  warning1     
8,see that no man knows it10 remains    
indeed obscure4    ,mt #ab3bc3 ,after a 
miraculous healing the people whisper to
 themselves  whether this is not the    
,son of ,david4    ,mt #ad3cc3 ,after   

their experience at sea in the boat the 
,disciples fall  down before him saying1
 8,truly thou art the ,son of ,god40    
,mt #ae3bb3 ,the ,canaanitish woman     
addresses him as the ,son of            
,david1--whereas pg #abi according to   
,mark she simply falls at his feet  and 
cries for help4    ,all of these        
passages are peculiar to ,matthew and   
belong to a  secondary literary stratum4
 ,for the history of ,jesus they have no
  importance1 but a great deal for the  
history of the history of ,jesus4  ,they
 show us1 that is1 how the later time   
was inclined even more and  more to     
depict his life in harmony with the     
presumption that he not  only knew      
himself to be the ,messiah but that     
others also had this  impression of him4
    ,in the second place1 it is a       
question of the speeches of the         
demoniacs4 ,according to ,mk #c3aa the  
unclean spirits1 as often as they  saw  
him1 threw themselves at his feet and   
addressed him as the ,son of  ,god 7cf4 

also ,mk #a3bd1 ,mk #e3g74 ,it is true1 
he rebuked this cry and  commanded      
silence4 ,but if we did not have the    
incontestably sure  information that    
during the whole of his ,galilean       
ministry the people  knew no more than  
that he was a prophet or ,elijah1 we    
should be forced  to assume that these  
cries of the demoniacs made the people  
somehow  aware of his true character4   
,as it is1 however1 we may discern with 
precision1 from the fact that the       
demon-cries were ignored1 how very  far 
men were from suspecting him to be the  
,messiah4 pg #acj ,who  believed the    
devil and the wild speech of the        
possessed8    ,in the third place1 it is
 a question of the expression 8,son of  
,man40  ,if ,jesus used it as a         
self-designation before ,csarea         
,philippi1 that  would constitute in    
each case a messianic suggestion1 for   
every one  must refer this expression of
 the book of ,daniel to the person who  
was  to characterise the last time4     

,according to ,mark1 ,jesus twice       
employed this expression as a           
self-designation before ,csarea         
,philippi 7,mk #b3aj and #b3bh71 and it 
occurs in the same sense in a series of 
passages peculiar to ,matthew  7,mt     
#h3bj1 #aa3ai1 ,mt #ab3cb1 #dj1 #ac3cg1 
#da and #af3ac74 ,in judging these      
passages also one must proceed from the 
sure ground which is furnished  by the  
reply of the ,disciples at ,csarea      
,philippi4    ,either ,jesus had not    
used this expression up to that time1 in
 which  case these ,son of ,man passages
 are chronologically anticipated1 and   
constitute a mere literary phenomena4   
,or else he had used the expression4    
,then he must have done so in such  a   
way that no man could suppose that he   
assumed for himself the  dignity of the 
,son of ,man of ,daniel4    ,the problem
 in the second period is still harder4  
,the ,disciples knew  his secret1 but   
they dared reveal it to no one4 ,but how
 pg #aca about  the people8 ,did they   

now have a presentiment of the messianic
 dignity  of ,jesus8    ,the problem has
 to do therefore with three facts3      
#a4 ,the whole discussion in the        
,jerusalem days turns in no wise upon   
the messianic dignity of ,jesus1 but has
 to do rather with legal  propositions  
and with questions of the day4 ,far too 
little weight has  been attached        
hitherto to the fact that neither the   
people nor the  scribes took up a       
position towards him as the messianic   
personality4  ,how different the        
,jerusalem days would have been if the  
question which  agitated them was3 ,is  
he the ,messiah--is he not8 can he      
be--can he not8  ,in reality he is      
merely the unofficial authority of the  
,galilean  people1 before whom the      
scholars of the capital bring their     
questions  of the school1 whether with a
 sincere mind1 or with the perfidious   
intention of destroying his authority4  
#b4 ,in the second period ,jesus had the
 people about him only for a few        

days1--from the crossing of the ,jordan 
until his death4 ,during this  time he  
made to them no disclosure about his    
messiahship1 and gave  them also no hint
 which they could and must understand in
 this sense4  ,the bribed witnesses know
 nothing of the sort to allege4 ,what is
 pg  #acb remarkable in their           
evidence--upon which too little weight  
has  been laid--consists precisely in   
the fact that they in no wise charge    
him with wishing to be the ,messiah4    
,for them his impious pretention        
exhausts itself in a disrespectful word 
about the ,temple4 ,let one  picture to 
himself what the procedure of the trial 
would have been if  the hired accusers  
had of themselves discovered messianic  
hints in  ,jesus' speeches6    #c4 ,from
 this point one arrives necessarily at  
the conclusion that up  to the last     
moment he was for the people in         
,jerusalem just what he was  in         
,galilee1--the great ,prophet or the    
,forerunner1 but in no wise the         

,messiah6 ,there are two facts1 however1
 which do not comport with this4    ,the
 entrance into ,jerusalem was--according
 to the common  apprehension--a         
messianic ovation4 ,therefore the people
 must have had  a presentiment of       
,jesus' dignity4    ,the ,high ,priest  
put to him the question1 whether he were
 the ,messiah4  ,therefore he knew of   
,jesus' claim4    ,we have here a clear 
question to deal with3 was ,jesus       
regarded in the  ,jerusalem days as a   
messianic pretendant or no8 ,one should 
not obscure  this question by speaking  
of a more or less clear 8presentment0 in
 pg  #acc this matter4 ,the             
8presentiment of the messiahship of     
,jesus0 is a  modern invention4 ,the    
populace would hardly be swayed hither  
and yon  by a dark mysterious           
presentiment1 but rather it must have   
been a  question of belief or unbelief4 
,whosoever held that he was the ,messiah
  must accompany him through fire and   
death--to glory4 ,whosoever held no     

such faith1 but had only a presentiment 
of such a pretention on his  part1 must 
give the signal to stone the blasphemer4
 ,there was no third  course4    ,the   
facts in general speak in favour of the 
opinion that the people  and the        
,pharisees in the ,jerusalem days       
ascribed to ,jesus no messianic         
pretention1--no more indeed than they   
did at an earlier period4 ,only in  this
 case the entrance into ,jerusalem1     
understood as a messianic  ovation1     
remains an enigma1 and it is likewise   
unaccountable how it  occurred to the   
,high ,priest to question him about his 
messiahship4    ,on the one hand the    
situation must be understood in the way 
which is  commonly assumed4 ,then one   
must renounce every hope of an          
historical  understanding of the last   
public period of ,jesus4 ,it will not do
 to  suppose that at the beginning of   
this period 7entrance into ,jerusalem7  
and at the pg #acd end of it 7question  
of the ,high ,priest at the  trial7 he  

was taken for the ,messiah1 while the   
,jerusalem days which  lay in the       
interval knew nothing of this claim     
whatever4    ,or else--the entrance into
 ,jerusalem and the question of the     
,high  ,priest have not been rightly and
 historically understood4 ,was the      
ovation offered to the messianic        
pretendant8 ,did the ,high ,priest in   
his question give utterance to something
 which all knew8 ,did he deduce  the    
claim of messiahship from ,jesus' life1 
activity1 and speech8--or  did he       
perhaps learn through betrayal the      
innermost secret of ,jesus1  which since
 ,csarea ,philippi was known only to his
 trusted intimates8    ,the problem of  
,jesus' messiahship in all its          
difficulty may be  formulated as        
follows3 ,how was it possible that      
,jesus knew himself as  the ,messiah    
from the beginning1 and yet to the very 
last moment did  not give in his public 
preaching any intimation of his         
messiahship8  ,how could it in the long 

run remain hidden from the people that  
these  speeches were uttered out of a   
messianic consciousness8 ,jesus was a   
,messiah who during his public ministry 
would not be one1 did not need  to be1  
and might not be1 for the sake pg #ace  
of fulfilling his  mission6 ,it is thus 
that history puts the problem4    #b4   
,jesus ,is ,elijah through ,his         
,solidarity with the ,son of ,man4      
,what character could and must the      
people ascribe to ,jesus on the  ground 
of his public ministry8 ,that is the    
question with which we  have now to do4 
,the ,messiah and the messianic ,kingdom
 belong inseparately together4  ,hence  
if ,jesus had preached a present        
messianic ,kingdom1 it would have  been 
at the same time incumbent upon him to  
indicate the ,messiah1--he  would have  
had to begin by legitimating himself as 
the ,messiah before  the people4    ,the
 fact is1 however1 that he preached a   
future kingdom4 ,with this the          
possibility was completely excluded that

 any one could suppose him to  be the   
,messiah4 ,if the ,kingdom was future1  
so also was the ,messiah4  ,if ,jesus   
nevertheless had messianic pretensions1 
this thought was  thoroughly remote from
 the people1 for his preaching of the   
,kingdom  excluded even the least       
conjecture of the sort4 ,hence even the 
cries  of the demons did not avail to   
put the people on the right track4    pg
 #acf    ,conjectures of that sort were 
rendered completely impossible by the   
way in which ,jesus spoke of the        
,messiah in the third person and as a   
character of the future4 ,he intimated  
to the ,disciples as he sent them  upon 
their mission that the ,son of ,man     
would appear before they had  gone      
through all the cities of ,israel 7,mt  
#aj3bc74 ,in ,mk #h3ch he gave  promise 
to the people of the speedy appearing of
 the ,son of ,man for  judgment and the 
coming of the ,kingdom of ,god with     
power4 ,in the same  way at ,jerusalem  
he still spoke of the judgment which the

 ,son of ,man  will hold when he appears
 in his glory surrounded by the angels  
7,mt  #be3ca74    ,only the ,disciples  
after the revelation of ,csarea         
,philippi1 and the  ,high ,priest after 
the 8,yes0 of ,jesus1 could trace a     
personal relation  between him and the  
,son of ,man of whose coming he         
spoke1--for they knew  his secret4 ,for 
his other hearers1 however1 ,jesus of   
,nazareth and  the individual who was   
the subject of his discourse1 the ,son  
of ,man1  remained two entirely distinct
 personalities4    ,before the people   
,jesus merely suggested the absolute    
solidarity  between himself and the ,son
 of ,man whom he proclaimed4    ,it was 
only in this form that his own gigantic 
personality obtruded in  his preaching  
of pg #acg the ,kingdom of ,god4 ,only  
he who under all  conditions confesses  
him1 the proclaimer of the coming of the
 ,son of  ,man1 will be discovered as a 
member of the ,kingdom at the ,day of   
,judgment4 ,jesus1 in fact1 will        

intervene before ,god and before the    
,son  of ,man in his behalf 7,mk #h3ch- 
#i3a1 ,mt #aj3cb-cc74 ,one must be ready
  to give up the dearest things to      
follow him1 for only so can one show    
one's self worthy of him 7,mt #aj3cg1   
#ch74 ,hence ,jesus is grieved when  the
 rich young man cannot make up his mind 
to give up his riches in  order to      
follow him 7,mk #aj3bb71 for now he     
cannot appear for him at  the ,day of   
,judgment to insure that he shall be    
accepted as a member of  the ,kingdom of
 ,god4 ,still1 in the measureless       
omnipotence of ,god he  finds reason to 
hope that this rich man will            
nevertheless find  entrance into the    
,kingdom 7,mk #aj3ag-ca74 ,if this man1 
therefore1  because ,jesus cannot       
intervene in his behalf1 is not sure 8to
 inherit  eternal life0 7,mk #aj3ag71   
those1 on the other hand who1 confessing
 him  and his message1 endure death are 
certain to save their life1 i4 e4  to be
 found as members of the ,kingdom at the

 resurrection of the dead  7,mk #h3cg74 
,hence in the beginning of the sermon on
 the mount he  pronounces them blessed  
who pg #ach for his sake suffer reviling
 and  persecution1 because thereby1 like
 the meek and the merciful1 they are    
designated as members of the ,kingdom   
7,mt #e3aa f474    ,from ,jesus'        
standpoint1 this absolute solidarity    
between ,god and the  ,son of ,man on   
the one hand1 and himself on the other  
presented no  enigma1 for it was based  
upon his messianic selfconsciousness2 he
 can  speak thus because he is conscious
 of being himself the ,son of ,man4 ,it 
was quite different for the people1 and 
for the ,disciples before the           
revelation at ,csarea ,philippi4 ,how   
can ,jesus of ,nazareth1 in a manner  so
 sovereignly self-confident1 proclaim   
his absolute solidarity with  the ,son  
of ,man8 ,this assertion forced the     
people to reflect upon his  personality4
 ,who was this whose manifestation      
mightily extended out of  the           

pre-messianic and into the messianic on 
itself1 so that ,god and  the ,son of   
,man receive into the ,kingdom such as  
had confessed him1 if  this confession  
did not lose its value by reason of the 
defect of  moral worthiness1 as he      
himself once expressly declared by way  
of  warning8 ,such importance as ,jesus 
claimed for himself belonged to only    
one personality1--,elijah1 the mighty   
,forerunner1--for his  manifestation    
stretched out of the present into the   
messianic pg #aci  on and bound both    
together4 ,hence the people held that   
,jesus was  ,elijah4 ,in this was       
expressed the highest estimate which    
,jesus'  personality could wring from   
the masses4 ,in this case it is not a   
question of one of the customary        
misunderstandings so beloved of the     
secondary ,gospel narrators1 but the    
people could not1 from ,jesus'          
appearance and proclamation1 come to any
 other conclusion about him4    #c4     
,jesus ,is ,elijah through the ,signs   

which ,proceed from ,him4    ,in order  
to render intelligible the attitude of  
,jesus' contemporaries  towards himself 
and his work1 we must rid ourselves of  
two false  presuppositions with which we
 constantly though unconsciously        
operate4  ,first1 the expectation at    
that time was not fixed upon the        
,messiah but  upon the ,forerunner      
promised by prophecy4 ,secondly1 no one 
in any way  detected this ,forerunner in
 the person of the ,baptist4 ,both of   
our  presuppositions run precisely to   
the contrary effect1 and thereby we     
spoil our historical perspective4       
,the appearing of the ,messiah in       
conjunction with the great crisis  which
 he brings about constitutes the        
supernatural drama which the  world     
awaits4 ,but before the curtain pg #adj 
rises there must arise  among the       
expectant sons of men the man who is to 
speak the prologue  of the piece2 who   
then1 so soon as the curtain is lifted1 
associates  himself with the celestial  

personages which conduct the action of  
the  drama4 ,hence men are in expectancy
 first of all not for the rising of  the
 curtain and the appearing of the       
,messiah but for the speaker of  the    
prologue4 ,it was important to signalise
 the entrance of the  ,forerunner upon  
the stage in order to know to what hour 
the hand of  the world clock pointed4   
,elijah1 however1 had not as yet        
appeared1 for the ,baptist had not      
legitimated himself as such4 ,he lacked 
to this end the display of  supernatural
 power4 ,signs and wonders1 however1    
belonged necessarily  to the epoch which
 immediately preceded the ,kingdom4 ,a  
general pouring  out of the ,spirit and 
prophesying1 wonders in heaven and upon 
earth1--all that was to occur before the
 ,day of ,god comes4 ,so it was  defined
 by the prophet ,joel 7#c3bh #b3bh ff474
 ,peter in his  sermon at ,pentecost    
appealed to this passage 7,acts         
#b3ag-bb74 ,one ought  to recognise from
 the supernatural ecstatic 8tongues0    

that one is  approaching the end of the 
days4 ,the crucified ,jesus hath ,god   
raised  up to be the pg #ada ,messiah in
 the ,resurrection1 and the ,kingdom    
will soon dawn4    ,this passage in     
,joel was therefore applied to the time 
immediately  preceding the messianic    
age1 the time of miracles1 in which     
according  to the prophecy of ,malachi  
the ,forerunner should appear 7,mal     
#d3e-f74  ,moreover1 the selfsame       
refrain unites these two fundamental    
passages  of pre-messianic expectation3 
,mal #d3e is the same as ,joel          
#b3ca--8;,before the coming of the great
 and terrible ,day of the ,lord40  ,the 
,forerunner without miracles in an      
unmiraculous age was therefore          
unthinkable4    ,for the contemporaries 
the characteristic difference between   
,john and  ,jesus consisted precisely in
 the fact that the one simply pointed to
  the nearness of the ,kingdom of ,god  
while the other confirmed his  preaching
 by signs and wonders4 ,men had the     

consciousness of entering  with ,jesus  
upon the age of miracles4 ,he was the   
,baptist1--but the  ,baptist1 as it     
were1 translated into the supernatural4 
,after the  mission of the ,twelve1 as  
his emergence and his signs became known
  abroad together with the news of the  
death of the ,baptist1 people  said3    
,the ,baptist is raised from the dead4  
,hence the ,disciples  answered him at  
,csarea ,philippi pg #adb that men took 
him for ,elijah  or for the ,baptist    
7,mk #h3bh74 ,herod as he heard of him  
would not give  up the notion that he   
was the ,baptist3 8,the ,baptist is     
risen from the  dead1 and therefore do  
these powers work in him0 7,mk #f3ad74  
,also the significance which ,jesus     
ascribed to the signs must have led  his
 hearers to suppose that they were in   
the midst of the era of the             
,forerunner4 ,their significance        
consisted1 namely1 in the fact that     
they confirmed the nearness of the      
messianic ,kingdom4 ,the people ought   

to believe him for the sake of the signs
 and repent unto the ,kingdom  of ,god4 
,the signs are an act of ,god's grace   
through which he would make men  aware  
what hour it is4 ,whosoever does not    
repent is damned4 ,so it  comes to pass 
with the inhabitants of ,chorazin1      
,bethsaida1 and  ,capernaum4 ,but       
whosoever blasphemes against the ,holy  
,ghost and  ascribes the signs to the   
power of ungodliness has no forgiveness 
in  eternity4 ,the scribes from         
,jerusalem made themselves guilty in    
,galilee  of this offence 7,mk #c3bb    
ff474 ,those1 however1 who did not      
harden  themselves held that the        
,kingdom of ,god stands at the door and 
that  ,jesus is the ,forerunner1 because
 they had evidently entered pg #adc  the
 age of signs which the ,scripture had  
prophesied4    #d4 ,the ,victory over   
,demons and the ,secret of the ,kingdom 
of ,god4    ,for ,jesus the signs       
signified the nearness of the ,kingdom  
in a sense  still higher than the purely

 temporal1 chronological nearness4 ,by  
his  victory over the demons he was     
conscious of influencing the coming of  
it4 ,the secret of the ,kingdom of ,god 
plays into this conception4 ,the        
thought is contained in the parable with
 which he repels the false  suspicions  
of the ,jerusalem scribes 7,mk          
#c3bc-cj74    ,the meaning of this      
parable is1 in fact1 not exhausted by   
the thought  that the argument that evil
 spirits do not undermine their own     
dominion by rising up one against       
another4 ,in the concluding word we     
encounter unexpectedly the 8now and     
then0 which is characteristic of  the   
secret of the ,kingdom of ,god3 8,no one
 can enter into the house of  the strong
 man and spoil his goods1 except he     
first bind the strong  man1 and then he 
will spoil his house40 ,the casting out 
of demons1  therefore1 signified for    
,jesus the binding of the power of      
ungodliness  and rendering it harmless4 
,hence this activity1 like the moral    

renewal  in the secret of the pg #add   
,kingdom1 stands in causal relation with
  the dawning of the ,kingdom of ,god4  
,through his conquest of the demons     
,jesus is the man of violence who       
compels the approach of the ,kingdom4   
,for when the power of ungodliness is   
bound1 then comes the moment when  the  
dominion shall be taken from it4 ,in    
order that this may happen it  must     
first be rendered harmless4 ,hence in   
sending the ,disciples upon  their      
mission ,jesus not only commands them to
 proclaim the nearness of  the ,kingdom1
 but he also gives them authority over  
the demons 7,mt  #aj3a74 ,in that moment
 of highest eschatological expectation  
he sends  them out as the men of        
violence who are to deal the last blow4 
,the  repentance which is to be         
accomplished by their preaching1 and the
  overcoming of the power of ungodliness
 in the demoniacs1 work together  for   
the hastening of the ,kingdom4    ,thus 
the parables of the secret of the       

,kingdom 7,mark #d71 the parable  in    
,jesus' apology to the ,pharisees 7,mk  
#c3bc-cj71 and the parable in  the      
eulogy of the ,baptist 7,mt #aa3ab-ae7  
all express the same thought4  ,the two 
latter correspond even in the drastic   
image of violent action1  whence the    
notion of 8robbery0 is common to them   
both 7,mk #c3bg  ,mt  #aa3ab74    pg    
#ade    ,for ,jesus' consciousness the  
healing of the demoniacs was therefore a
  part of the secret of the ,kingdom of 
,god4 ,it sufficed for the people1      
however1 to grasp the purely            
chronological connection4    #e4 ,jesus 
and the ,baptist4    ,we have seen above
 that no one could recognise ,elijah in 
the person of  the ,baptist because his 
ministry and preaching without miracle  
did not  correspond with the ,scriptural
 representation of the ,forerunner's    
time4 ,none thought of ascribing to him 
this office and dignity  except--for    
there was one exception--,jesus6 ,he it 
was that first gave  the people a       

mysterious hint that this man was the   
,forerunner3 8,if ye  are willing to    
receive it1 he himself is ,elijah1 the  
coming-one0 7,mt  #aa3ad74 ,he is aware1
 however1 that with this he is giving   
utterance to  an incomprehensible secret
 which to his hearers remains just as   
obscure as the word uttered in the same 
connection about the man of  violence   
who since the days of the ,baptist      
compel the ,kingdom 7,mt  #aa3ab74      
,hence he concludes both these sayings  
with the oracular  phrase3 ,he that hath
 ears to hear1 let him hear 7,mt        
#aa3ae74    ,the people1 however1 were  
very far from pg #adf comprehending that
  this ,baptist who had fallen into the 
hands of ,herod could be the  prodigious
 personality who was to stand upon the  
threshold between the  pre-messianic and
 the messianic age4 ,so the mysterious  
word of ,jesus  died upon the air1 and  
the people stuck to the opinion that    
,john was  really a prophet 7,mk        
#aa3cb74    ,the rulers also could reach

 no conclusion about the personality of 
the  ,baptist4 ,for this reason they    
were worsted in their colloquy with     
,jesus when they would challenge him for
 his purifying of the ,temple  7,mk     
#aa3cc74    ,the case was quite the same
 with the ,disciples3 they were         
incapable by  themselves of recognising 
in ,john the expected ,elijah4 ,on the  
descent  from the ,mount of             
,transfiguration they were assailed by  
scruples about  the messiahship of      
,jesus and about the possibility of the 
resurrection  of the dead which ,jesus  
had touched upon in his discourse4 ,this
  assumed1 indeed1 that the messianic   
era was already present1 and this  could
 not yet have dawned1 for 8,elijah must 
first come1 as the scribes  demonstrate0
 7,mk #i3i-aa74 ,thereupon ,jesus       
replied to them that ,john  was this    
,elijah1 even though he was delivered   
into the power of men  7,mk #i3ab1 #ac74
    pg #adg    ,how did ,jesus arrive at
 the conviction that the ,baptist was   

,elijah8 ,it  was through a necessary   
inference from his own messiahship4     
,because he  knew himself to be the     
,messiah1 the other must be ,elijah4    
,between the  two ideas there was a     
necessary correspondence4 ,no one could 
know that  the ,baptist was ,elijah     
except he derived this cognisance from  
the  messiahship of ,jesus4 ,no one     
could arrive at the thought that ,john  
was  ,elijah without at the same time   
being obliged to see in ,jesus the      
,messiah4 ,for after the ,forerunner    
there remained no place for a second    
manifestation of the kind4 ,no one knew 
that ,jesus took himself to be  the     
,messiah4 ,therefore in the ,baptist men
 perceived a prophet and  raised the    
question whether ,jesus were not        
,elijah4 ,no one understood  in their   
full bearing the mysterious concluding  
sentences of the  eulogy over the       
,baptist4 ,only for ,jesus was ,john the
 promised  ,elijah4    #f4 ,the ,baptist
 and ,jesus4    ,what was the ,baptist's

 attitude to ,jesus8 ,if he had been    
conscious of  being the ,forerunner1 he 
must have surmised that ,jesus was the  
,messiah4 ,one generally assumes this   
and supposes that he as the  ,forerunner
 pg #adh put the question to ,jesus     
whether he were the  ,messiah 7,mt      
#aa3b-f74 ,this supposition seems to us 
perfectly natural  because we always    
represent to ourselves the two          
characters in the  relation of          
,forerunner-,messiah4    ,in this       
connection1 however1 we forget a        
perfectly obvious question4  ,did the   
,baptist feel himself to be ,elijah1 the
 ,forerunner8 ,in no  utterance before  
the people did he raise such a claim4   
,they stubbornly  recognised in him only
 a prophet4 ,also during his            
imprisonment he can  have claimed no    
such thing1 for in ,jerusalem the people
 still held to  the same opinion1 that  
he was a prophet4    ,if somehow or     
another the presentiment had prevailed  
that he  represented the character of   

,elijah1 how then could men generally   
get  the notion that ,john was a        
prophet1 ,jesus the ,elijah8 ,that this 
was  the general view even after the    
death of the ,baptist1 is proved by the 
reply of the ,disciples at ,csarea      
,philippi4    ,to view the ,baptist's   
query under the presumption that the    
,forerunner  is asking whether ,jesus be
 the ,messiah is to put the question in 
a  light which is completely            
unjustified2 for whether ,john took     
himself  to be the ,forerunner is not in
 the least to be proven4 ,therefore it  
is  also by no means pg #adi made out   
that his question referred to the       
messianic dignity4 ,the people standing 
by1 as they did not take ,john  to be   
the ,forerunner1 must have interpreted  
it in a very different  way1--namely1 in
 the sense3 ,art thou ,elias8    ,the   
fact is that the usual perspective hides
 a characteristic detail  in this very  
section1 the fact1 namely1 that ,jesus  
applies again to  the ,baptist the same 

designation which the ,baptist in his   
question had  applied to him6 ,art thou 
the ,coming ,one8 asked the ,baptist4   
,jesus  replied3 ,if ye are willing to  
receive it1 he himself is ,elijah1 the  
,coming ,one6 ,the designation of the   
8,coming ,one0 is therefore common to   
both speeches1 only that we arbitrarily 
refer it to the ,messiah in the         
question of the ,baptist4 ,this         
proceeding1 which appears so natural in 
the nave perspective1 will show itself  
to be unjustified so soon as  one       
becomes aware that it is in fact only a 
question of perspective  and not of any 
real standard4 ,for then the phrase 8,he
 himself0 in  ,jesus' reply acquires    
suddenly an unsuspected significance3   
8he  himself is ,elijah10 the ,coming   
,one6 ,this reference compels us to     
understand by the ,coming ,one in the   
,baptist's question1 not the  ,messiah1 
but--as in ,jesus' reply--,elias4    pg 
#aej    8,art thou the expected         
,forerunner80--thus the ,baptist through

 his  disciples makes inquiry of ,jesus4
 8,if ye are able to receive it1 he     
himself is this ,forerunner10 said      
,jesus to the people after he had       
spoken to them about the greatness of   
the ,baptist4    ,by this reference the 
scene now receives a far more intense   
colouring4  ,first of all1 it becomes   
clear why ,jesus speaks about the       
,baptist  after the departure of the    
messengers4 ,he feels himself obliged to
  lead the people up climactically from 
the conception that ,john is a  prophet 
to the presentiment that he is the      
,forerunner1 with whose  appearing the  
hand of the world clock nears the       
fateful hour to which  refers the word  
concerning 8him who prepares the way10  
and of whom the  scribes say 8that he   
must first come0 7,mk #i3aa74    ,john1 
in fact1 with his question was backward 
in his reckoning of the  ,messianic     
time4 ,his messengers seek information  
about the ,forerunner  at the moment    
when ,jesus' confidence that the        

,kingdom is immediately  to dawn was at 
the highest pitch4 ,he had just sent out
 his ,disciples  and given them to      
expect that the appearing of the ,son of
 ,man might  surprise them on their way 
through the cities of ,israel4 ,the hour
 is  already far more advanced--that is 
what ,jesus would pg #aea give the      
people to understand in his 8eulogy over
 the ,baptist10 if they can  receive it4
    ,john reached this surmise about    
,jesus in the same way as did the       
people4 ,that is to say1 as he heard of 
the signs and deeds of ,jesus  7,mt     
#aa3b71 there occurred to him the       
thought that this might be  something   
more than a prophet with a call to      
repentance4 ,so he sends  messengers to 
him in order to have assurance upon this
 point4    ,herewith1 however1 the      
proclamation of the ,baptist is put in  
an  entirely different light4 ,he never 
pointed to the coming ,messiah1 but  to 
the expected ,forerunner4 ,so is to be  
explained the proclamation  about 8him  

that is to come after him0 7,mk #a3g1   
#h74 ,as applied to the  ,messiah1 the  
expressions he uses remain obscure4     
,they denote1 that is1  only a          
difference of degree1 not a total       
difference in kind1 between  himself and
 the person whom he announces4 ,if he   
were speaking of the  ,messiah1 it would
 have been impossible for him to employ 
these  expressions1 in which1 in spite  
of the mighty difference in rank1 he    
still compares the ,coming ,one to      
himself4 ,he thinks of the ,forerunner  
as like himself1 baptising and preaching
 repentance unto the ,kingdom1  only    
that he is incomparably greater and     
mightier4 ,instead of  baptising pg #aeb
 with water1 he will baptise with the   
,holy ,ghost 7,mk  #a3h74    ,this      
cannot apply to the ,messiah4 ,since    
when does the ,messiah baptise8  ,then1 
too1 the famous pouring out of the      
,spirit does not occur within  but      
before the messianic era6 ,before the   
coming of the great ,day of  the ,lord  

he will pour out his ,spirit upon all   
flesh1 and signs and  wonders shall be  
showed in heaven and on earth 7,joel    
#b3bh ff474  ,before the coming of the  
great ,day of the ,lord he will send    
,elijah the  ,prophet 7,mal #d3e74 ,the 
,baptist combines these two chief       
indications of  the character of the    
great events that are to precede the    
,last ,time1  and he arrives at the     
conception of the ,forerunner who is to 
baptise  with the ,holy ,ghost6 ,one    
sees from this what a supernatural light
  surrounded the figure of the          
,forerunner in the current conception4  
,hence it is that ,john felt himself so 
little before him4    ,jesus was put by 
this question in a difficult position4  
,the ,baptist in  asking him1 ,art thou 
the ,forerunner8 or art thou not8 had   
proposed a  false alternative to which  
,jesus could answer neither yes nor no4 
,he  was not willing to entrust the     
secret of his messiahship to the        
messengers4 ,he therefore replied with a

 hint of the nearness of pg  #aec the   
,kingdom which was revealed in his      
deeds4 ,at the same time he  thrust his 
own personality mightily into the       
foreground4 ,he alone can  be blessed   
who stands by him and who finds no      
occasion of stumbling in  him4 ,with    
this he would say the same as he said   
once also to the  people3 membership in 
the ,kingdom is dependent upon one's    
attachment  to him 7,mk #h3ch74         
,jesus' remarkable evasive answer to the
 ,baptist1 in which exegesis has  always
 believed that it must discover a       
special finesse1 is explained  therefore
 simply by the necessity of the         
situation4 ,jesus could not  answer     
directly4 ,hence he gave this obscure   
response4 ,the ,baptist was  to gather  
from it what he would and could4        
,besides1 it was of no  importance how  
he understood it4 ,events would soon    
teach him1 for the  time is already much
 further advanced than he supposes1 and 
the hammer  is already lifted to strike 

the hour4    ,it is exceedingly         
difficult for us to get rid of the      
notion that the  ,baptist and ,jesus    
stood to one another in the relation of 
,forerunner  and ,messiah4 ,it is only  
through intense reflection that we can  
reach  the perception that the two      
characters stand in this relation in our
  perspective only pg #aed because we   
assume the messiahship of ,jesus2  but  
that in order to discover the historical
 relationship we must  calculate and    
apply the right perspective4    ,so long
 as one is still prejudiced in any way  
by the old perspective1  one cannot do  
justice to the foregoing investigation4 
,that is1 one  will still have the      
notion that it is a question of 8the    
forerunner of  the ,forerunner0 and the 
,forerunner--an ingenious multiplication
 of the  ,forerunner by himself4 ,that  
is falsely expressed4 ,a prophet of     
repentance1 ,john the ,baptist1 directs 
men's attention to the  prediction of   
the mighty figure of ,elijah the        

,forerunner1 and as he  hears in prison 
of the signs of ,jesus he wonders if    
this may not be  ,elijah--and does not  
dream that this man holds himself to be 
the  ,messiah1 and that for this reason 
he himself will henceforth be           
designated in history as the            
,forerunner4 ,that is the historical    
situation4    ,the moment the conception
 of history was defined by the          
conviction  that ,jesus was the ,messiah
 the historical perspective was         
necessarily  shifted4 ,the ,gospels     
display this shifting in increasing     
measure4 ,in  the introductory verses of
 ,mark the quotation from ,malachi about
 the  ,forerunner who is to prepare the 
way 7,mal #c3a7 is already applied to   
pg #aee ,john4 ,according to ,matthew1  
the ,baptist hears in prison of  8the   
works of the ,messiah0 7,mt #aa3b74 ,if 
here it is only a question of  the      
casual and unreflecting introduction of 
a new mode of conception1  the ,fourth  
,gospel1 on the other hand1 has made a  

principle of it and  consistently       
represents the history in line with the 
presumption that  because ,jesus was the
 ,messiah the ,baptist was the          
,forerunner and must  have felt himself 
to be such4 ,the historical ,baptist    
says3 ,i am not  the ,forerunner1 for he
 is incomparably greater and mightier   
than ,i4  ,according to the ,fourth     
,gospel the people could conjecture that
 he was  the ,christ4 ,he was obliged to
 say1 therefore3 ,i am not the ,christ  
7,jn #a3bj76    ,thus has the relation  
been altered under the influence of the 
new  perspective4 ,the person of the    
,baptist has become historically        
unrecognisable4 ,finally they have made 
out of him the modern doubter1  who half
 believed in ,jesus' messiahship1 and   
half disbelieved4 ,in this  apprehensive
 indecision1 this backing and filling1  
is supposed to lie1  in fact1 the       
tragedy of his existence6 ,now1 however1
 one may  confidently strike him from   
the list of those characters1 so        

interesting to us moderns1 who come to  
ruin through a tragic pg #aef           
half-faith4 ,jesus spared him that4 ,for
 so long as he lived he required  of no 
man faith in him as the ,messiah--and   
yet that is what he was6    #g4 ,the    
,blind ,man at ,jericho and the ,ovation
 at the ,entrance to  ,jerusalem4       
,was the entrance into ,jerusalem a     
messianic ovation8 ,that depends1 in    
the first place1 upon how one interprets
 the cry of the people2 but  then also1 
upon one's notion of the encounter      
between ,jesus and the  blind man4 ,if  
it was actually a question there of his 
being greeted as  the ,son of ,david1--a
 greeting which he no longer repudiates1
 but  tacitly admits1 so that the people
 learn to apprehend what he takes       
himself to be1--the consequence is      
inevitable that it was a messianic      
ovation4    ,for the exact understanding
 of the description of ,jesus' entrance 
into  ,jerusalem1 the differences in    
detail between ,mark and the parallels  

are of far reaching importance4 ,in     
,mark we have two clearly               
distinguishable acclamations4 ,the first
 is directed to the person of  ,jesus in
 their midst3 8,hosanna6 ,blessed be    
#8the ,coming ,one' in the  name of the 
,lord0 7,mk #aa3i74 ,the second refers  
to the expected coming  of the ,kingdom3
 pg #aeg 8,blessed be the coming        
,kingdom of our father  ,david4 ,hosanna
 in the highest60 ,the ,son of ,david is
 thus not mentioned  at all6    ,it is  
different in ,matthew4 ,there the people
 shout 8,hosanna to the ,son  of ,david6
 ,blessed be the ,coming ,one in the    
name of the ,lord4 ,hosanna  in the     
highest60 7,mt #ba3i74 ,we have here    
therefore only the cry which  was       
directed to the person of ,jesus2 the   
,kingdom is not mentioned2 men  acclaim 
instead the ,son of ,david and1 at the  
same time1 the ,coming  ,one4    ,luke's
 version does not come into account1 for
 he deals with  reminiscences from the  
history of the infancy 8,blessed be the 

king  that cometh in the name of the    
,lord4 ,peace in heaven and glory in the
  highest0 7,lk #ai3ch74    ,thus       
,matthew in his account interprets the  
,coming ,one as the ,son of  ,david4 ,we
 possess no direct proof that this      
expression 7the ,coming  ,one71 which is
 derived from ,psalm #aah3be ff41 was   
employed in ,jesus'  time for the       
,messiah4 ,it has been shown1 however1  
that the ,baptist as  well as ,jesus    
applied it rather to the ,forerunner    
,elijah4 ,it is  therefore unhistorical 
when ,matthew represents the people as  
acclaiming in the same pg #aeh breath   
both the ,coming ,one and the ,son  of  
,david4    ,mark has here1 too1         
preserved in his detail the original    
situation4  ,the people acclaimed ,jesus
 as the 8,coming ,one10 i4 e4 as the    
,forerunner1 and sings an 8,hosanna in  
the highest0 to the ,kingdom which  is  
soon to descend upon earth4 ,a fine     
distinction is made in the use  of      
,hosanna and ,hosanna in the highest    

78places0 is to be  supplied74 ,the     
former applies to the ,forerunner       
present in their  midst2 the latter1 to 
the heavenly ,kingdom4 ,the secondary   
character of  the account in ,matthew is
 evident in the fact that it applies to 
the  ,son of ,david and to the ,coming  
,one not only an ,hosanna but likewise  
an  ,hosanna in the highest1--whereby   
the ,messiah is first assumed to be on  
earth and then1 still in heaven6 ,here  
it becomes plain that the second        
,hosanna belonged originally with the   
,kingdom4    ,the entrance into         
,jerusalem1 therefore1 was an ovation   
not to the  ,messiah but to the         
,forerunner4 ,but then it is impossible 
that the  people understood the scene   
with the blind man as indicating that   
,jesus welcomed the address 8,son of    
,david40    ,here again it is a question
 of ,synoptical detail by which the     
scene is  totally changed4 pg #aei ,the 
shout in the name of the ,son of ,david 
is  incidental4 ,the question is only   

whether the public could and must       
conceive it as a form of address4 ,this 
conception is evidently that of         
,matthew and ,luke1 but by ,mark it is  
excluded4    ,according to the ,matthean
 account1 two blind men sit by the      
wayside  and cry1 ,have mercy upon us1  
,son of ,david 7,mt #bj3cj74    ,in     
,luke the cry runs3 ,jesus1 thou ,son of
 ,david1 have mercy upon me 7,lk        
#ah3ch74 ,thereupon ,jesus comes to a   
stand before him1 converses with  him1  
and heals him4    ,according to ,mark1  
the blind beggar1 son of ,timus1 is     
sitting behind  the multitude at the    
edge of the road4 ,jesus does not see   
him1 cannot  address him1 but hears only
 a voice1 which reaches him as from the 
ground out of the midst of the stir1 of 
one calling upon the ,son of  ,david for
 help4 ,jesus comes to a stand and sends
 to have him  fetched6 ,they follow the 
voice and find the man sitting upon the 
ground4 ,rise1 he calleth thee6 they say
 to him4 ,he throws away his  garment1  

springs up1 and presses through the     
crowd to ,jesus4 ,as ,jesus  sees the   
man approaching him thus he can have no 
idea that he is  blind6 ,he has to ask  
him1 therefore1 what he wants4 ,the     
distance1 the  heat1 pg #afj the sending
 to fetch him1 the nimble approach1--all
 this  ,matthew has dropped4 ,he has    
simplified the situation3 ,jesus        
encounters  the two blind men on the    
road and at once addresses them4 ,only  
he has  retained from the original      
situation the question1 8what is        
wanted80--which in ,mark is actually    
necessary1 but in ,matthew remains      
unaccountable1 for there ,jesus must see
 that he has to do with two  blind men6 
,but if there lay such a distance       
between ,jesus and the blind man1 no    
one could have an idea that he took the 
monotonous cry about the ,son  of ,david
 as an address to himself6 ,it was just 
simply an annoying cry1  which the      
bystanders sought in vain to silence4   
,the people attached as  little         

importance to it as to the cries of the 
demons--if in fact they  understood it  
at all4    ,the address of the beggar   
was of an entirely different tenor and  
shows that he no more took ,jesus for   
the ,messiah than did the people3       
8,rabbi1 that ,i may receive my sight40 
,for him1 therefore1 ,jesus was  the    
rabbi from ,nazareth4    ,if one keep   
this situation in view1 it will be seen 
that the  bystanders could in no way get
 the idea that ,jesus here welcomes a   
messianic pg #afa acclaim4 ,this1       
however1 was the first sign which he    
again performed after coming out of his 
retirement4 ,thereby he  legitimated    
himself before the ,paschal caravan as  
the ,forerunner1 for  which his         
adherents in ,galilee took him before he
 suddenly withdrew  into solitude in the
 north4 ,now the demonstration is let   
loose1 and  they prepare for him as the 
,forerunner the ovation at the entrance 
into ,jerusalem4    ,in demonstrating   
the proper character of this occurrence 

one has to  deal with apparently        
insignificant detail to which not       
everyone may be  inclined to ascribe due
 importance4 ,in view of this the       
following  points are to be kept in     
mind3    #a4 ,in the representation     
which assumes the messiahship of ,jesus 
there  must come about as of itself a   
shifting of detail which has the effect 
of describing a messianic entrance4     
,this is the case with ,matthew4  ,there
 is no evidence of a deliberate purpose 
on the part of the  writer4    #b4      
,mark's delineation shows such          
originality in comparison with the      
parallels 7one has but to think of the  
story of the ,baptism and the  report of
 the ,last ,supper7 that one cannot     
easily lay too great weight  upon the   
peculiarity pg #afb of his              
account1--especially when it  results in
 so clear and consistent a picture as is
 here the case4    #c4 ,nothing is      
accomplished by the assertion that proof
 has not been  brought that it was      

assuredly a question of an ovation to   
the  ,forerunner4 ,for then it remains  
to demonstrate how it was1 that1 on  the
 presumption that it was actually an    
ovation to the ,messiah1 the            
transactions in the ,jerusalem days make
 no allusion at all to the  presumed    
messianic pretension and the venal      
accusers do not appeal to  any such     
claims4 ,what must the ,roman procurator
 have done if a man had  marched into   
the city hailed by the populace as the  
,son of ,david8    #d4 ,the true        
historical apprehension is peculiarly   
difficult for us  here because of our   
notion that the signs and wonders were  
regarded by  the contemporaries as a    
confirmation of the messiahship of      
,jesus4 ,in  that opinion we share the  
standpoint upon which the ,johannine    
representation is based4 ,according to  
the conception of ,jesus'               
contemporaries1 however1 the ,messiah   
needs no signs1 but rather he  will be  
at once manifest in his power6 ,the     

signs belong on the  contrary to the    
period of the ,forerunner6    #e4 ,our  
translation also has a prejudicial pg   
#afc effect4 ,the word   denotes in all 
passages a personality sharply defined  
for  that time4 ,hence one must in every
 case translate it in accord with  this 
perception1--not one time as a          
substantive cf4 the ,german ,bible  and 
again 7in the story of the ovation7 as a
 verb-form1 just as  happens to be most 
convenient4 8,the ,coming ,one0 is the  
,forerunner1  because before the        
messianic judgment he is to come in the 
name of ,god  to put everything in      
order4    ,we arrive therefore at the   
conclusion3 ,until the confession before
  the council ,jesus was publicly       
regarded as the ,forerunner1 as he had  
been already in ,galilee4            pg 
#afd    ,,chapter ,,vii    ,,after ,,the
 ,,mission ,,of ,,the ,,twelve4         
,,literary  ,,and ,,historical          
,,problems      #a4 ,the ,voyage on the 
,lake after the ,return of the ,twelve4 

,it is exceedingly difficult to gather  
from the ,synoptic accounts a  clear    
picture of the events which happened    
after the mission of the  ,twelve4 ,when
 did the ,disciples return8 ,where did  
,jesus betake himself  during their     
absence8 ,what sort of success did the  
,disciples have8  ,what events happened 
between their return and the departure  
for the  north8 ,were these events of a 
sort to account for ,jesus'             
determination  to withdraw with them    
into solitude8    ,the accounts supply  
no answer to these questions4 ,moreover 
they  confront us with another1 a purely
 literary problem4 ,the connection      
between the several scenes is here      
extraordinarily broken4 ,it seems       
almost as if the thread of the narration
 were here completely lost4  ,only at   
the moment of departure for the journey 
to ,jerusalem do the  pg #afe scenes    
begin to stand again in a clear and     
natural  relationship4    ,first of all 
we have to do with two obvious          

doublettes3 the feeding of  the         
multitude and the subsequent journey on 
the lake 7,mk #f3ca1 #ef  ,mk  #h3a1    
#ba74 ,in both instances ,jesus is      
overtaken by the multitude as he  lands 
on a lonely shore after a journey across
 the lake4 ,then he  returns again to   
the ,galilean village on the west shore4
 ,here in his  accustomed field of      
activity he encounters the ,pharisaic   
emissaries  from ,jerusalem4 ,they call 
him to account4 ,in the series which    
contains  the first account of the      
feeding of the multitude the question at
  issue is about hand-washing 7,mk      
#g3a-bc71 in the second case it is the  
requirement of a sign 7,mk #h3aa-ac74   
,the first series concludes with  the   
departure for the north1 where in the   
neighbourhood of ,tyre and  ,sidon he   
meets the ,canaanitish woman 7,mk       
#g3bd-cj74 ,in the second  series the   
journey to ,csarea ,philippi 7,mk #h3bg7
 follows upon his  encounter with the   
,pharisees4    ,we have here therefore  

two independent accounts of the same    
epoch in  ,jesus's life4 ,in their plan 
they match one another perfectly1       
differing only in the choice of the     
events to be related4 ,these two        
narrative series are as it were         
predestinated to be pg #aff united      
instead of being placed side by side4   
,it happens that each of the  northern  
journeys1 according to the narrative1   
begins and ends with a  sojourn in      
,galilee4 ,mk #g3ca3 ,after leaving the 
region of ,tyre he came  through ,sidon 
to the ,sea of ,galilee4 ,mk #i3cj1 #cc3
 ,and they went forth  from thence 7i4  
e4 from ,csarea ,philippi7 and wandered 
through ,galilee  and came to           
,capernaum4 ,at the end of one narrative
 series one finds  oneself again at the 
beginning of the other4 ,hence if one   
connect the  one return from the north  
with the beginning of the other         
narrative  series1 one has1             
superficially viewed1 a perfectly       
natural  continuation1--only that ,jesus

 must now1 incomprehensibly enough1     
start  back immediately for the north1  
instead of the return to ,galilee being 
a stage on the journey to ,jerusalem6   
,this is the order that was  finally    
followed1 but it is only in the second  
return that the  narrative finds a point
 of attachment for the journey to       
,jerusalem4    ,this return movement in 
both series accounts for the fact that  
the two  narratives1 though they are    
really parallel cycles1 are yet attached
  to one another in chronological       
sequence4 ,the present text has         
completed the process of harmonising    
them4 ,it is not simply that the  story 
of the second feeding of pg #afg the    
multitude makes reference  to the first 
in the word 8again0 7,mk #h3a73 the     
reconciliation is in  fact carried so   
far that ,jesus in one word addressed to
 the ,disciples  assumes both miracles  
7,mk #h3ai-ba76 ,how far this process   
was already  accomplished in the oral   
tradition1 and how much is to be charged

 to  the account of the final literary  
composition1 is a question which we  are
 no longer in a position to answer4     
,only the first cycle is complete4      
,jesus and his ,disciples travel by     
boat north-east along the coast and     
return then again to the country  of    
,genezareth 7,mk #f3cb1 #de1 #ec74      
,the second cycle is incomplete and     
fallen somewhat into disorder4  ,jesus  
is back on the west coast after his     
voyage4 ,mk #h3aj ff4  corresponds with 
,mk #f3ec ff4 and ,mk #g3a ff4          
,dalmanutha lies on the  west coast4    
,but instead of his departing now       
directly for the north1  there comes    
first another voyage to the east coast  
7,mk #h3ac74 ,it is  not till they reach
 ,bethsaida that he starts with his     
,disciples  northward 7,mk #h3bg74 ,the 
first cycle on the other hand relates   
this  voyage to ,bethsaida as an episode
 of the famous coasting voyage and      
places it immediately after the feeding 
of the multitude 7,mk #f3de  ff474 ,and 

as a matter of fact the second narrative
 series also shows  pg #afh that this   
was the original connection4 ,for here1 
too1 as in  the first series1 the       
conversation upon landing deals with the
  foregoing miracle4 ,mk #f3eb3 8,for   
they understood not concerning the      
loaves1 but their heart was hardened40  
,mk #h3ai-ba3 8,when ,i brake the  five 
loaves--when the seven--do ye not yet   
understand80 ,it is therefore           
impossible that between this voyage and 
the feeding of the multitude  all the   
events were crowded which were enacted  
upon the west shore4  ,the minds of all 
are still full of the great event4 ,the 
new sea  journey of the second cycle is 
nothing else but the original           
continuation of the voyage to ,bethsaida
 from the scene of the feeding  of the  
multitude4    ,therewith the parallelism
 of the two series is proven4 ,the      
events  follow one another in this      
order3 coasting voyage from the west    
shore1  feeding of the multitude1       

continuation of the voyage to the       
north-east1 8walking upon the sea0 and  
conversation in the boat1  arrival at   
,bethsaida1 return to the region of     
,genezareth1 discussion  with the       
,pharisees1 departure with the          
,disciples to the north4    #b4 ,the    
,supper by the ,seashore4    ,the       
,disciples' proclamation of the         
immediate approach of the ,kingdom  must
 have pg #afi had a great success4 ,a   
mighty multitude of such as  believed   
the message crowded around ,jesus4 ,he  
had about him a  community inspired by  
the most lively eschatological          
expectation4 ,they  would not let go of 
him4 ,in order to be alone with his     
,disciples he  embarks in a boat4 ,he   
meant to withdraw to the north-east     
shore4 ,but  the people1 when they      
learned that he would take himself away1
  streamed together from all sides and  
followed him along the beach4 ,mk       
#f3cb1 #cc3 8,for there were many coming
 and going1 and they had no  leisure so 

much as to eat4 ,and they went away in a
 boat to a desert  place apart4 ,and the
 people saw them going1 and many knew   
them1 and  they ran there together on   
foot from all the cities and outwent    
them40    ,they meet him in a lonely    
region and immediately surround him4    
,the  hour comes for the daily meal4 ,in
 the accounts of the following  miracle 
the meal which they celebrated is       
preserved to us4 ,the  occasion was a   
solemn cultus-meal6 ,after the loaves   
which he had  broken were consecrated by
 a prayer of thanksgiving ,jesus has    
them  distributed to the multitude by   
his ,disciples4 ,except for the addition
  of the two parables 8,my body--my     
blood0 we have absolutely the same      
solemn ceremony at the ,last ,supper4 pg
 #agj ,there he personally  distributed 
the food to his table-companions4 ,the  
description of the  distribution of the 
bread in the two cases corresponds      
perfectly4 ,mk  #f3da3 ,he took the     
loaves1 and looking up to heaven1 he    

blessed them1  and he gave to the       
,disciples to set before them4 ,mk      
#ad3bb3 ,he took a  loaf1 and when he   
had blessed1 he brake it1 and gave to   
them4    ,hence the solemn act of       
distribution constitutes the essence1 as
  well of that meal by the seashore1 as 
of the last meal with his  ,disciples4  
,the 8,lord's ,supper0 is a name        
appropriate to both1 for that  meal by  
the sea also took place at the evening  
hour4 ,mk #f3ce3 ,and when  the day was 
now far spent his ,disciples came to    
him1 etc4 ,here the  table-company is   
composed of the great multitude of      
believers in the  ,kingdom3 at the ,last
 ,supper it was limited to the circle of
 the  ,disciples4 ,the celebration1     
however1 was the same4    ,the story of 
this event has been distorted into a    
miracle3 the  cultus-meal which ,jesus  
improvised by the seashore has been     
represented as a hearty and filling     
supper4 ,that the scanty provision      
which was at hand1 the food designed for

 himself and his ,disciples1  was       
solemnly distributed to the people is   
historic4 pg #aga ,that this  meal took 
the place of the evening repast likewise
 corresponds with  the fact4 ,but that  
through a supernatural process the      
multitude was  filled by it1--that      
belongs to the miraculous character     
which the  later age ascribed to the    
celebration because its significance    
could  not be apprehended4    ,the      
historical procedure is the following3  
,the ,disciples ask ,jesus to  send the 
people away that they may be fed4 ,for  
him1 however1 it is not  an appropriate 
moment to think of an earthly meal and  
so to disperse1  for the hour is near   
when they shall all be gathered about   
him at the  messianic banquet4 ,hence he
 would not have them go yet1 but before 
he  dismisses them he commands them to  
recline as at table4 ,in place of  the  
full meal he introduces a ceremonial    
meal1 in which the  satisfaction of     
earthly appetite has no part1 so that   

the food  intended for himself and his  
,disciples sufficed for all4    ,neither
 the ,disciples nor the multitude       
understand what goes on4 ,as  ,jesus    
afterwards in the boat directs the      
conversation to the  significance of the
 meal--this alone can be the historical 
meaning of  the obscure intimations of  
,mk #f3eb and ,mk #h3ad-ba1 it appears  
that the  ,disciples have understood    
nothing4    ,he celebrated1 therefore1 a
 sacred cultus-meal pg #agb the meaning 
of  which was clear to him alone4 ,he   
did not count it necessary to explain   
to them the meaning of the ceremony4    
,the memory1 however1 of that           
mysterious supper on the lonely seashore
 lived on vividly in the  tradition and 
grew to the account of the miraculous   
feeding4 ,wherein  did the solemnity of 
this distribution consist for ,jesus8   
,the  gathering at the feast is of an   
eschatological character4 ,the people   
that gathered about him by the seaside  
were awaiting with him the dawn  of the 

,kingdom4 ,in replacing now the         
customary full meal with a sacred       
ceremonial meal1 at which he distributed
 food with thanksgiving to  ,god1 he    
acted at the prompting of his messianic 
consciousness4 ,as one  who knew himself
 to be the ,messiah1 and would be       
manifested to them as  such at the      
imminent dawn of the ,kingdom1 he       
distributes1 to those  whom he expects  
soon to join him at the messianic       
banquet1 sacred  food1 as though he     
would give them therewith an earnest of 
their  participation in that future     
solemnity4 ,the time for earthly meals  
is  passed3 hence he celebrates with    
them a foretaste of the messianic       
banquet4 ,they1 however1 understood it  
not1 for they could not guess  that he  
who distributed to them such consecrated
 eucharistic pg #agc  food was conscious
 of being the ,messiah and acted as     
such4    ,in this connection there falls
 a light upon the nature of the ,last   
,supper at ,jerusalem4 ,there the       

,disciples represented the community of 
believers in the ,kingdom4 ,in the      
course of that last meal ,jesus         
distributed to them with a word of      
thanksgiving food and drink4 ,but  now  
they know what he assumes to be3 he had 
disclosed to them the  secret of his    
messiahship4 ,from this they are able to
 divine in his  distribution the        
reference to the messianic banquet4 ,he 
himself gave  this significance to his  
action in the fact that he concluded the
  ceremony with a hint of their         
proximate reunion when he should drink  
the wine new with them in his ,father's 
,kingdom6    ,the supper by the seaside 
and the supper at ,jerusalem therefore  
correspond completely1 except that in   
the latter ,jesus signified to  his     
,disciples the nature of the ceremony   
and at the same time  expresses the     
thought of the ,passion in the two      
parables 8,my body-- my  blood04 ,the   
cultus-meal was the same3 a foretaste of
 the messianic  banquet in the circle of

 the fellowship of the believers in the 
,kingdom4 ,now for the first time one is
 able to understand how the  nature pg  
#agd of the ,last ,supper can be        
independent of the two  parables4    #c4
 ,the ,week at ,bethsaida4    ,during   
the ceremony ,jesus was deeply moved4   
,for this reason he urged  immediate    
departure and dismissed the people4 ,he 
himself withdrew to a  mountain in order
 to be alone in prayer4 ,on the beach at
 ,bethsaida1  whither he had charged    
them to row1 he again met his           
,disciples4 ,they1  battling with wind  
and wave1 had the illusion that a       
supernatural  apparition approached them
 as they descried his figure on the     
beach4  ,they still were so much under  
the influence of the impression lately  
made upon them by the mighty personality
 who with mysterious majesty  had       
distributed to the multitude sacred food
 and then had suddenly  broken off the  
ceremony 7,mk #f3de-eb74    ,whither had
 he sent away the multitude8 ,what did  

they do at ,bethsaida8  ,how long did   
they stay there8 ,our text merely       
recounts that they  returned again to   
,genezareth4    ,at this point1 however1
 we encounter a difficult literary      
problem1 in  the ,synoptical narrative  
of the period immediately preceding the 
departure for ,jerusalem 7,mk #i3cj74 pg
 #age ,according to ,mk #h3bg-cc1       
,jesus is now alone with his ,disciples 
far away in the north1 in  heathen      
territory1--from which point also he    
sets out on the rapid  march through    
,galilee to ,jerusalem 7,mk #i3cj ff473 
8,and they went forth  from thence and  
passed through ,galilee1 and he would   
not that any man  should know it40      
,between the disclosure of his          
messiahship and this  departure there   
intervenes only one scene 7,mk #h3cd-   
#i3bi71 where he  appears surrounded by 
a great multitude of people4 ,in company
 with the  three intimate ,disciples he 
leaves the multitude1 only to return to 
them shortly again4 ,it is nowhere      

recounted how this multitude  suddenly  
gets to him in heathen territory4 ,and  
just as little are we  informed how it  
leaves him again1 so that 7according to 
,mk #i3cj ff47  he can march through    
,galilee alone with his ,disciples and  
unrecognised4    ,but it is not only the
 multitude that appears unexpectedly3   
the whole  scenery also is altered4 ,one
 finds oneself in a familiar region1 for
  ,jesus enters with his ,disciples     
8into the house10 while the people  stay
 without 7,mk #i3bh76    ,the literary  
context in which the section stands is  
absolutely  impossible1 for this cannot 
have been enacted in heathen territory1 
pg #agf but only in ,galilee6 ,but as   
,jesus subsequently had only a  fleeting
 contact with ,galilee1 passing through 
it incognito1 this  piece belongs in the
 ,galilean period before the departure  
for the  north1 and more precisely1 at  
the time of the return of the           
,disciples1 for it is then that he was  
constantly surrounded by a  throng of   

people and was seeking to be in solitude
 with his ,disciples6    ,the situation1
 however may confidently be defined with
 still greater  exactness4 ,jesus dwelt 
in a village 7,mk #i3bh7 in the         
neighbourhood of  which there was a     
mountain to which he betook himself with
 the three  ,disciples 7,mk #i3b74 ,all 
this agrees1 however1 most certainly    
with the  sojourn in ,bethsaida4 ,the   
mountain which he seeks with the ,three 
is  the mountain on the north shore of  
the lake where he prayed in the  night  
when he came to ,bethsaida6    ,the     
passage ,mk #h3cd- #i3bi belongs        
therefore in the days at ,bethsaida6    
,it is no longer possible to make out by
 what process it came into the  present 
impossible context4 ,the adoption of the
 present order may have  been prompted  
in part by the consideration that the   
impressive word  about the obligation of
 following ,jesus in suffering 7,mk     
#h3cd- #i3a7  seemed to form a most     
natural conclusion to pg #agg the       

prediction of  the ,passion at ,csarea  
,philippi 7,mk #h3ca-cc74    ,moreover  
the transformation of the account of    
,jesus meeting his  ,disciples at their 
landing into a miracle made it difficult
 to effect  a natural connection with   
the events which occurred the following 
morning4 ,and yet ,mk #h3cd ff4 may     
fairly be said to imply such measures   
as were adopted the evening before 7,mk 
#f3de-dg74 ,jesus had dismissed  the    
people1 had himself retired to solitude1
 and while it was yet  night had        
overtaken his ,disciples at ,bethsaida1 
where they found  lodging in a house    
7,mk #i3bh74 ,the next day he calls the 
people about  him with the ,disciples   
7,mk #h3cd7 and speaks to them about the
  requirement of self-denial on the part
 of his followers1 readiness to  endure 
shame1 scorn1 ridicule1 rather than     
prove untrue to him4 ,this  conduct is  
justified by the nearness of the coming 
of the ,son of ,man1  who will perform  
judgment in the person of ,jesus4       

,this admonition concludes with a word  
about 8the coming of the ,kingdom  of   
,god with power10 i4 e4 the             
eschatological realisation of it4 ,in   
its  present form it is toned down3 some
 of them that stand by shall not  taste 
of death till that moment arrive4 ,as   
the conclusion of this  address1        
however1 it pg #agh must have run3 ,ye  
who stand here shall  soon experience   
the great moment of the mighty dawn of  
the ,kingdom of  ,god6 ,thus this       
earnest address at ,bethsaida reflects  
the expectations  which stirred ,jesus  
and the throng about him4    ,six days  
after that address at ,bethsaida ,jesus 
took with him the ,three  and led them  
to the mountain where he had prayed in  
solitude at  evening after the great    
cultus-meal in common4 ,at their return 
they  find the other ,disciples         
surrounded by the people4 ,in spite of  
the  authority over demons of which they
 had made proof during their  progress  
through the cities of ,israel1 they were

 now not able to  master a demoniac boy 
who was brought to them4 ,jesus takes   
the father  and boy apart4 ,the very    
moment that the people come running     
together  7,mk #i3be-bg7 the crisis     
begins1 after which ,jesus takes by the 
hand  the lad1 who was lying as dead1   
and raises him up4    ,this passage1    
therefore1 which has been wrested so    
strangely out of  its connection1       
contains a striking account of the first
 and last days  of the week which ,jesus
 passed in ,bethsaida between the return
 of the  ,disciples and the departure   
for the north4    ,it will now be       
perfectly clear how unhistoric pg #agi  
is the view  that ,jesus left ,galilee  
in consequence of growing opposition and
  spreading defection4 ,on the contrary1
 this is the period of his  highest     
triumph4 ,a multitude of people with    
faith in the ,kingdom  thronged him and 
pursued him everywhere4 ,hardly has he  
landed upon the  west coast but they are
 already there4 ,their number has grown 

still  greater and increases more and   
more 7,mk #f3ec-ef74 ,that they deserted
  him1 that they even showed the least  
motion of doubt or defection1 the  texts
 give no intimation4 ,it was not the    
people that deserted ,jesus  but ,jesus 
that deserted the people4    ,this he   
did1 not out of any fear of the         
emissaries from ,jerusalem1 but  only as
 carrying out what he already had in    
mind since the return of  the           
,disciples4 ,he wishes to be alone4 ,the
 people had defeated this aim  by       
following him along the shore as he     
sailed4 ,when he had returned to  the   
west coast he found himself again       
surrounded4 ,because he felt it         
absolutely necessary to be alone with   
the ,disciples1 and because he  was not 
able to effect this purpose in ,galilee1
 for this cause he  suddenly vanished   
and betook himself into heathen         
territory4 ,the  journey into the north 
country is not a flight1 rather it has  
the same  motive as the voyage on the   

lake4            pg #ahj    ,,chapter   
,,viii    ,,the ,,secret ,,of           
,,messiahship      #a4 ,from the ,mount 
of ,transfiguration to ,csarea ,philippi
    ,,coming after ,csarea ,philippi the
 ,transfiguration is an obscure  episode
 devoid of historical significance4 ,the
 ,three learn no more  about ,jesus than
 ,peter had already confessed in the    
presence of the  ,twelve and ,jesus     
himself had confirmed4 ,thus the whole  
section is  plainly an intrusion3 the   
apotheosis and obscure dialogue have no 
historical significance4    ,if1        
however1 as has been proved above by    
literary evidence1 this scene  was      
enacted some weeks after the mission of 
the ,twelve and before  ,csarea         
,philippi--not upon the mountain of the 
legend1 but on the  mountain in the     
lonely region by the seashore near      
,bethsaida1--then we  behold an idle    
addendum transformed at one stroke into 
a ,galilean  occurrence of far reaching 
historical importance1 which explains   

the  scene at ,csarea ,philippi1 and not
 vice versa4 ,what we call pg #aha  the 
,transfiguration is in reality nothing  
else but the revelation of  the secret  
of messiahship to the ,three4 ,a few    
weeks later comes then  its disclosure  
to the ,twelve4    ,this revelation to  
the ,three is handed down to us in the  
form of a  miracle-tale4 ,it has        
undergone the same transformation as    
have all the  incidents of that voyage  
along the north coast4 ,the scene on the
  mountain1 like the feeding of the     
multitude and the encounter of ,jesus   
with his disciples at dusk1 bears       
evident marks of the intense            
eschatological excitement of the moment4
 ,for this reason the  historical facts 
are no longer clear in detail4 ,there   
appear unto them  ,moses and ,elijah1   
the two characters most prominently     
associated with  the expectation of the 
last times4 ,to what extent may ecstatic
  conditions1 and perhaps glossolalia1  
have contributed to this  experience8   

,the present form of the story permits  
us to infer  something of the sort 7,mk 
#i3b-f74 ,does the voice out of the     
cloud 7,mk  #i3g1 8,this is my beloved  
,son1 hear ye him07 repeat in some sort 
,jesus'  experience at his baptism8     
,there is in fact an inward connection  
between the ,baptism and the            
,transfiguration4 ,in both cases a      
condition of ecstasy accompanies the    
revelation of the secret of ,jesus' pg  
#ahb person4 ,the first time the        
revelation was for him alone2 here the  
,disciples also share it4 ,it is  not   
clear to what extent they themselves    
were transported by the  experience4 ,so
 much is sure1 that in a dazed          
condition1 out of which  they awake only
 at the end of the scene 7,mk #i3h71 the
 figure of ,jesus  appears to them      
illuminated by a supernatural light and 
glory1 and a  voice intimates that he is
 the ,son of ,god4 ,the occurrence can  
be  explained only as the outcome of    
great eschatological excitement4    ,it 

is remarkable that the revelation of the
 secret of ,jesus'  messiahship appears 
always to be connected with such        
conditions4 ,at  ,pentecost1 when ,peter
 openly proclaimed ,jesus as the        
,christ1 we have  an example of         
glossolalia4 ,peter1 to be sure1 had    
already had a taste  of such an         
experience as the revelation was made to
 him on the  mountain near ,bethsaida4  
,paul also was in a state of ecstasy    
when he  heard the voice before the     
,damascus gate4    ,it has been shown   
above that no one could conclude from   
,jesus' speech  or behaviour that he    
regards himself as the ,messiah4        
,properly the  question is not1 how the 
people could remain ignorant of ,jesus' 
messianic claim1 but how ,peter at      
,csarea ,philippi pg #ahc and the  ,high
 ,priest at the trial could come into   
possession of this secret4    ,the      
,transfiguration answers the first      
question4 ,peter knew that ,jesus  is   
the 8,son of ,god0 through the          

revelation which he in common with the  
two other ,disciples received on the    
mountain near ,bethsaida4 ,for this     
reason he answered the question with    
such confidence 7,mk #h3bi74 ,the  text 
of ,st4 ,matthew's ,gospel records an   
additional saying of ,jesus  which seems
 to allude to the very experience in    
which this knowledge  was supernaturally
 imparted to ,peter3 8,blessed art thou1
 ,simon  ,bar-,jonah3 for flesh and     
blood hath not revealed it unto thee1   
but my  ,father which is in heaven0 7,mt
 #af3ag74    ,moreover1 the scene which 
follows upon ,peter's answer clearly has
 to  do with a secret common to him and 
to ,jesus4 ,when ,jesus disclosed that  
he must die in ,jerusalem ,peter turns  
upon him impetuously1 takes him  apart1 
and speaks to him in excited tones4 ,as 
,jesus sees that the  other ,disciples  
are attentive he abruptly turns away    
from ,peter with a  sharp word1 calling 
him the ,tempter1 who minds not the     
things of ,god  but the things of men   

7,mk #h3cb and #h3cc74    ,why this     
agitation of ,peter over ,jesus'        
disclosure about the fatal  journey to  
,jerusalem8 pg #ahd ,because it comes as
 a new factor1 above  and beyond what   
was disclosed on the mountain near      
,bethsaida4 ,about  that experience he  
dare not speak in the presence of the   
other  ,disciples1 because ,jesus had   
forbidden it4 ,for this reason he takes 
,jesus apart4 ,jesus1 however1 seeing   
that the other ,disciples are           
listening1 cannot explain matters to    
him1 and so with passionate  abruptness 
enjoins silence4    ,only the connection
 with the foregoing ,transfiguration    
explains the  characteristic traits of  
the scene at ,csarea ,philippi4         
,psychological  observations about the  
quick apprehension and lively           
temperament of  ,peter--the common      
expedients of modern interpretation--do 
not in fact  begin to explain why he    
alone should arrive with such confidence
 at  the knowledge of ,jesus'           

messiahship1 only to fall a moment later
 into  such misunderstanding that he    
gets into an excited dispute with       
,jesus4  ,why do they both go apart     
together8 ,why1 instead of instructing  
him1  does ,jesus leave him there with a
 hard word of rebuke8    ,taken by      
itself the whole scene at ,csarea       
,philippi is an enigma4 ,if1  however1  
we assume that the ,transfiguration     
preceded it1 the enigma is  solved and  
the scene is illuminated pg #ahe down to
 the smallest  details4 ,the revelation 
to the ,twelve was preceded by the      
disclosure  to the ,three of the secret 
of ,jesus' messiahship4    #b4 ,the     
,futuristic ,character of ,jesus'       
,messiahship4    ,meanwhile the         
revelation of the secret of his         
messiahship alters  nothing in the      
behaviour of the ,disciples to ,jesus4  
,they do not sink  before him in the    
dust as if now the man whom they had    
known was  become a superhuman being4   
,they only manifest in consequence of   

this  revelation a certain awe4 ,they   
dare not interrogate him when they fail 
to understand his words 7,mk #i3cb71 and
 as they company with him they  appear  
to be aware that he carries within him a
 great secret4    ,are we to imagine    
then that after this revelation of his  
secret ,jesus  was henceforth regarded  
by his disciples as the ,messiah8 ,no1  
not yet  was he the ,messiah4 ,it must  
constantly be kept in mind that the     
,kingdom and the ,messiah are           
correlative terms which belong          
inseparably  together4 ,now if the      
,kingdom was not yet come1 neither was  
the  ,messiah4 ,jesus' disclosure had   
reference to the time of the dawning of 
the ,kingdom4 ,when pg #ahf that hour   
shall strike1 then shall he  appear as  
,messiah1 then shall his messiahship be 
revealed in glory4  ,such was the secret
 which he solemnly made known to his    
disciples4    ,jesus' messiahship was a 
secret1 not merely because he had       
forbidden  it to be spoken1 but in its  

very nature it was a secret1 inasmuch as
  it could be realised only at a        
definite time in the future4 ,it was a  
conception which could be formulated    
fully only in his own  consciousness4   
,wherefore the people could not         
understand it--and need  not know       
anything about it4 ,it was enough if by 
his word and his signs  he might convert
 them to faith in the nearness of the   
kingdom1 for  with the coming of the    
,kingdom his messiahship would be       
manifest4    ,it is almost impossible to
 express in modern terms the            
consciousness  of messiahship which     
,jesus imparted as a secret to his      
,disciples4  ,whether we describe it as 
an identity between him and the ,son of 
,man  who is to appear1 whether we      
express it as a continuity which unites 
both personalities1 or think of it as   
virtually a pre-existent                
messiahship1--none of these modern      
conceptions can render the              
consciousness of ,jesus as the          

,disciples understood it4    ,what we   
lack is the 8,now and ,then0 pg #ahg    
which dominated their  thinking and     
which explains a curious duality of     
consciousness that  was characteristic  
of them4 ,what we might call identity1  
continuity1  and potentiality was in    
their mind confounded in a conception   
which  quite eludes our grasp4 ,every   
person figured himself in two entirely  
different states1 according as he       
thought of himself now1 in the          
pre-messianic age1 or then in the       
messianic4 ,expressions which we        
interpret only in accordance with our   
unity of consciousness1 they  referred  
as a matter of course to the double     
consciousness familiar to  them4        
,therefore when ,jesus revealed to them 
the secret of his  messiahship1 that did
 not mean to them that he is the        
,messiah1 as we  moderns must understand
 it2 rather it signified for them that  
their  ,lord and ,master was the one who
 in the messianic age would be revealed 

as ,messiah4    ,they think of          
themselves also in terms of this double 
consciousness4  ,as often as ,jesus made
 known to them the necessity of his     
suffering  before entering upon his rule
 they questioned within themselves what 
manner of persons they should be in the 
coming age4 ,wherefore1  following upon 
the prophecies of the ,passion we find  
rivalry among the  ,disciples as to     
which shall be the greatest in the pg   
#ahh ,kingdom1  or to whom shall be     
accorded the seats of honour on either  
side of the  throne4 ,in the meanwhile1 
however1 they remain what they are1 and 
,jesus remains what he is1 their        
,teacher and ,master4 ,the sons of      
,zebedee address him as 8,master0 7,mk  
#aj3ce74 ,as ,teacher they expect him   
to give promise and assurance of what   
shall come to pass when the  ,kingdom   
dawns and his messiahship is revealed4  
,in this sense1 then1 ,jesus' messianic 
consciousness is futuristic4  ,there was
 nothing strange in this either for him 

or for his ,disciples4  ,on the         
contrary1 it corresponded exactly to the
 ,jewish conception of  the hidden life 
and labour of the ,messiah4 7,cf4       
,weber3 ,system der  altsynagogalen     
,theologie1 #ahhj1 pp4 #cdb-ddf74 ,the  
course of ,jesus'  earthly life preceded
 his messiahship in glory4 ,the ,messiah
 in his  earthly estate must live and   
labour unrecognised1 he must teach1 and 
through deed and suffering he must be   
made perfect in righteousness4  ,not    
till then shall the messianic age dawn  
with the ,last ,judgment and  the       
establishment of the ,kingdom4 ,the     
,messiah must come from the  north4     
,jesus' march from ,csarea ,philippi to 
,jerusalem was the  progress of the     
unrecognised ,messiah to his triumph in 
glory4    pg #ahi    ,thus in the midst 
of the messianic expectation of his     
people stood  ,jesus as the ,messiah    
that is to be4 ,he dare not reveal      
himself to  them1 for the season of his 
hidden labour was not yet over4 ,hence  

he  preached the near approach of the   
,kingdom of ,god4    ,it was this       
futuristic consciousness of messiahship 
which prompted  ,jesus in the ,temple to
 touch upon the messianic dogma of the  
,scribes1  as though he would call their
 attention to the secret which lurks    
behind it4 ,the ,pharisees say1 8,the   
,messiah is ,david's ,son20 but ,david  
calls him his ,lord4 ,how can he still  
be his ,son 7,mk #ab3ce-cg78    ,the    
,messiah is ,david's ,son--that is1     
subordinate to him--since in this  era  
he is born of human parentage and lives 
and labours in obscurity4  ,david's     
,lord1 because at the dawn of the coming
 era he will be  revealed as ,christ in 
glory4 ,jesus has no notion of          
impeaching the  pharisaic dogma4 ,it is 
correct1 the ,scripture so teaches4     
,only1 the  ,pharisees themselves cannot
 properly interpret their dogma1 and so 
cannot explain how the ,messiah can be  
in one instance ,david's ,son and  in   
another1 ,david's ,lord4    ,this saying

 of ,jesus to the people in the         
,temple--7only ,matthew has  made of pg 
#aij it an embarrassing polemic7--is on 
a line with his  utterance about the    
,baptist4 ,whoever could apprehend with 
what  authority ,john baptised--that is1
 with the power and authority of        
,elijah1--whoever could understand how  
the ,messiah could be in one  instance  
,david's son1 in another ,david's       
,lord1--he must know also who  he is    
that so speaks4 ,he that hath ears to   
hear1 let him hear6    #c4 ,the ,son of 
,man and the ,futuristic ,character of  
,jesus' ,messiahship4    ,the expression
 8,son of ,david0 contains an enigma4   
,therefore ,jesus  never used it in     
speaking of his messiahship1 but always 
refers to  himself as the 8,son of      
,man40 ,consequently this designation   
must have  been peculiarly apt as a     
rendering of his messianic              
consciousness4    ,it is evident that he
 chose this term deliberately4 ,every   
other  messianic designation that is    

applied to him he corrects and          
interprets by 8,son of ,man40    ,as    
they descend from the mountain where the
 ,disciples had come to  recognise him  
as the ,son of ,god he speaks of himself
 as the 8,son of  ,man0 7,mk #i3g-i74   
,peter proclaimed him before the others 
as 8the ,anointed one0 7,mk  #h3bi74    
,jesus immediately pg #aia proceeds to  
instruct them about the  fate of the    
8,son of ,man0 7,mk #h3ca74    8,art    
thou the ,christ the ,son of the        
,blessed80 the ,high ,priest asked  him 
7,mk #ad3fa74 8,ye shall see the ,son of
 ,man sitting at the right hand  of     
power and coming with the clouds of     
heaven10 is ,jesus' answer4 ,that       
signifies1 ,yes4 ,the same expression   
occurs in the second and in the  third  
prophecy of the ,passion 7,mk #i3cj-cb  
and ,mk #aj3cb-cd7 and in the  saying   
about serving 7,mk #aj3de74    ,the     
messianic title 8,son of ,man0 is       
futuristic in character4 ,it refers  to 
the moment in which the ,messiah shall  

come upon the clouds of  heaven for     
judgment4 ,from the beginning this was  
the sense in which  ,jesus had used the 
expression1 whether in speaking to the  
people or to  the ,disciples4 ,in       
sending out his ,apostles he warned them
 of the  impending approach of the day  
of the ,son of ,man 7,mt #aj3bc74 ,he   
spoke  to the people of the coming of   
the ,son of ,man as an exhortation to be
  faithful to him1 ,jesus 7,mk #h3ch74  
,withal1 he and the ,son of ,man remain 
for the people and for the  ,disciples  
two entirely distinct personalities4    
,the one is a  terrestrial1 the other a 
celestial figure2 the one belongs to the
 age  that now is1 the other to the     
messianic period4 ,between the two there
  exists pg #aib solidarity1 inasmuch as
 the ,son of ,man will intervene  in    
behalf of such as have ranged themselves
 on the side of ,jesus1 the  herald of  
his coming4    ,these are the passages  
one must take as the point of departure 
in  order to understand the significance

 of this expression in ,jesus'  mouth4  
,jesus and the ,son of ,man are         
different persons for such as do  not   
know his secret4 ,they1 however1 to whom
 he has revealed his secret  are aware  
of a personal connection between the    
two4 ,jesus it is who at  the messianic 
day shall appear as the ,son of ,man4   
,the revelation at  ,csarea ,philippi   
consists in this1 that ,jesus reveals to
 his ,disciples  in what personal       
relationship he stands to the coming    
,son of ,man4 ,as  the one who is to be 
the ,son of ,man he can confirm ,peter's
 confession  of him as the ,messiah4    
,his reply to the ,high ,priest is      
affirmative in  the same sense4 ,he is  
the ,messiah--that they will see when he
 appears  as the ,son of ,man upon the  
clouds of heaven4    8,son of ,man0 is  
accordingly the adequate expression of  
his  messiahship1 so long as he1 in this
 earthly on as ,jesus of ,nazareth1  has
 occasion to refer to his future        
dignity4 ,hence when he speaks to  the  

,disciples about himself as the ,son of 
,man he assumes this pg #aic  duality of
 consciousness4 8,the ,son of ,man must 
suffer and will then  rise from the     
dead30 that is to say1 8,as the one who 
is to be ,son of  ,man at the           
resurrection of the dead ,i must        
suffer40 ,to the same effect  we must   
understand the word about serving3 ,as  
the one who in the  character of the    
,son of ,man is destined to the highest 
rule ,i must now  humble myself to the  
lowliest service 7,mk #aj3de74          
,therefore he says  when they come to   
arrest him3 ,the hour is come in the    
which he who is  to be the ,son of ,man 
must be delivered into the hands of     
sinners 7,mk  #ad3ba1 #da74    ,the     
problem about the ,son of ,man is       
herewith elucidated4 ,it was not an     
expression which ,jesus commonly used to
 describe himself1 but a solemn  title  
which he adopted when in the great      
moments of his life he spoke  about     
himself to the initiated as the future  

,messiah1 while before the  others he   
spoke of the ,son of ,man as a          
personality distinct from  himself4 ,in 
all cases1 however1 the context shows   
that he is speaking  of one who is yet  
to come1 for in all these passages      
mention is made  either of the          
,resurrection or of the appearing upon  
the clouds of  heaven4 ,the philological
 objections do not therefore apply here4
  ,initiated and uninitiated must       
understand from the situation that he   
is speaking pg #aid of a definite       
personality of the future1--and not  of 
man in general1 even though the         
expression in both cases would be  the  
same4    ,the case is entirely different
 with another set of passages where the 
expression occurs arbitrarily as a pure 
self-designation1 a roundabout  way of  
saying 8,i40 ,here all critical and     
philological objections are  thoroughly 
in place4    ,mt #h3bj1--,the ,son of   
,man hath not where to lay his head4    
,mt #aa3ai1--,the ,son of ,man is come  

eating and drinking 7in contrast to     
the ,baptist74  ,mt #ab3cb1--;,blasphemy
 against the ,holy ,spirit is a worse   
crime than            speaking evil of  
the ,son of ,man4  ,mt #ab3dj1--,the    
,son of ,man will be three days in the  
earth1 like ,jonah            in the    
belly of the fish4  ,mt #ac3cg1         
#da1--,the ,son of ,man is the ,sower2  
the ,son of ,man is the                 
lord of the reapers4  ,mt #af3ac1--,who 
do the people say that the ,son of ,man 
is8    ,here the expression is          
philologically impossible4 ,for if      
,jesus had so  used it1 his hearers must
 simply have understood him to pg #aie  
mean  8man40 ,there is nothing here to  
indicate that the word is meant to      
express a future messianic dignity6     
,here in fact he designates by it  his  
actual present condition6 ,but 8,son of 
,man0 is a messianic title of           
futuristic character1 since it always   
suggests a coming upon the  clouds1     
according to ,daniel #g3ac-ad4          

,furthermore1 in all of these  passages 
the ,disciples are as yet ignorant of   
,jesus' secret4 ,for them  the ,son of  
,man is still an entirely distinct      
person4 ,the unity of the  subject is   
still completely unknown to them4       
,therefore they were not  in a position 
to understand that by this term he      
refers to himself1  but they must refer 
everything to that ,son of ,man of whose
 coming he  also spoke elsewhere4       
,therewith1 however1 the passages would 
be  meaningless1 for they imply that    
,jesus is thus speaking of himself4     
,historically and philologically it is  
therefore impossible that ,jesus  could 
have employed the expression as a       
purposeless and matter of  course       
self-designation4 ,even as a            
self-designation referable to the       
future messianic dignity that was to be 
his1 only they could  understand it who 
knew his secret4 ,hence all the passages
 are  unhistorical in which1 previous to
 ,csarea ,philippi 7or1 for the  ,three1

 previous to the ,transfiguration71 pg  
#aif he designates  himself as ,son of  
,man4 ,only those in that period are    
historical in  which he speaks of the   
,son of ,man as a figure yet to come1   
not  identical with himself 7,mt #aj3bc 
and ,mk #h3ch74 ,the passages cited     
above1 in which the expression is used  
without its proper significance  as a   
mere self-designation1 are therefore not
 historical1 but are  comprehensible    
only as the result of a literary        
process4 ,how does it  come about that a
 later period of ,gospel composition    
regarded this  expression as 8,jesus'   
self-designation08    ,this was due to a
 shifting of the perspective4 ,it is    
observable from  the moment when men    
began to write the history of ,jesus    
upon the  assumption that on earth he   
was already the ,messiah4 ,from that    
time on  men lost consciousness of the  
fact that for the earthly existence of  
,jesus his very messiahship was         
something future1 and that by the very  

expression ,son of ,man he designated   
himself as the future ,messiah4  ,since1
 then1 it was an historic fact that he  
spoke of himself as the  ,son of ,man1  
the writers appropriated this emphatic  
term and without  suspecting that it was
 appropriate only in certain sayings and
 in  definite situations1 they employed 
it indifferently in any passage  where  
,jesus spoke of himself1--and thereby pg
 #aig created these  philological and   
historical impossibilities4    ,this    
erroneous use was due therefore to a    
literary development of  markedly       
secondary character4 ,in this respect it
 was like the  unhistorical use of the  
expression 8,son of ,david0 by ,matthew4
 ,it  agrees thereto that the 8,son of  
,man0 passages here in question belong  
likewise to a secondary stratum of ,st4 
,matthew's ,gospel4    ,what chiefly    
reveals their secondary character is3   
the transformation  of the simple       
question asked at ,csarea ,philippi 7,mt
 #af3ac72 the  application of the       

parable of the sower 7,mt #ac3cg1 #da72 
and the false  interpretation of the    
saying about ,jonah 7,mt #ab3dj74    ,no
 less secondary is the formulation of   
the speech about the sin  against the   
,holy ,ghost1 where a contrast is drawn 
between blasphemy  against the ,holy    
,ghost and against the ,son of ,man 7,mt
 #ab3cb71 whereas  in ,jesus' thought   
both came to the same thing1 since it   
was a question  of conscious hardening  
against the power of the coming ,kingdom
 which  worked in him4 ,in the passages 
,mt #h3bj and ,mt #aa3ai the expression 
is  arbitrarily used1 for ,jesus merely 
wishes to say3 ,i have nowhere to  lay  
my head2 and1 ,i eat and drink1 in      
contrast to the ascetic  practice of the
 ,baptist4    pg #aih    ,it is quite a 
different case which is presented by the
 two  unhistorical 8,son of ,man0       
passages in ,st4 ,mark's ,gospel4    ,mk
 #b3aj--,the ,son of ,man hath authority
 to forgive sins upon earth4  ,mk       
#b3bh--,the ,son of ,man is lord of the 

,sabbath4    ,the secondary character   
appears in the fact that ,jesus is      
supposed to  have used the expression   
here as a self-designation4 ,the        
historical  fact is that he used it in  
that connection in the third person1    
referring either to the ,son of ,man as 
an eschatological figure1 or to  man in 
general4 ,in either case it makes sense4
    #a4 ,man as such can by works of    
healing declare the forgiveness of sins 
upon earth4    ,man as man is lord of   
the ,sabbath4    #b4 ,in view of the    
coming of the ,son of ,man forgiveness  
of sins is  already available1 as the   
works of healing show4    ,in view of   
the coming of the ,son of ,man a higher 
factor already  emerges to modify the   
legalistic observance of the ,sabbath4  
,the ,law yields to something higher4   
,the case of ,david shows it4           
,however one may explain these passages1
 pg #aii one thing is clear3  the       
expression did actually occur here and  
did somehow modify ,jesus'  statement4  

,the only secondary trait appears in the
 use of the  expression as a            
self-designation1 whereas in fact ,jesus
 spoke of man  in general or of the ,son
 of ,man4 ,these passages1 therefore1   
are on the  threshold between the       
historical and the literary-unhistorical
 use of  the name 8,son of ,man40    ,we
 can now understand the peculiar        
difficulty of the 8,son of ,man0        
problem4 ,hitherto1 the deeper the      
investigation went1 so much the  further
 the solution seemed to recede4 ,this   
was due to the fact that  no amount of  
reflection could effect the separation  
of passages of  such unequal worth4     
,thus the literary and historical sides 
of the  problem remained confounded with
 one another4 ,the moment1 however1 the 
discovery is made1 from the study of    
,jesus' messianic consciousness1  that  
the expression ,son of ,man is the only 
one by which he could utter  the secret 
of his future dignity1 the separation is
 given4 ,all those  passages are        

historical which show the influence of  
the apocalyptic  reference to the ,son  
of ,man in ,daniel3 all are unhistorical
 in which  such is not the case4 ,at the
 same time the shifting of the          
perspective  explains why for writers of
 a later generation this pg #bjj        
expression in ,jesus' mouth could have  
only the significance of an  arbitrary  
self-designation1 appropriate in all    
situations where he  spoke of himself4  
,finally1 the last enigma is also       
solved4 ,why does the expression        
disappear from the language of the      
primitive ,church8 ,why does no one     
7with exception of ,acts #g3ef7         
designate the ,messiah by the title ,son
  of ,man1 notwithstanding that ,jesus  
had used it exclusively to indicate  his
 dignity8 ,this is due to the fact that 
8,son of ,man0 was the  messianic       
expression for a clearly defined episode
 of the messianic  drama4 ,the ,messiah 
was the ,son of ,man in the moment of   
his  manifestation upon the clouds of   

heaven to reign in judgment over the    
world4 ,jesus thought exclusively of    
that moment1 since only from that       
moment on was he for men the ,messiah4  
,the primitive ,church1 however1  seeing
 that a transitional period intervened1 
beheld ,jesus as the  ,messiah in heaven
 above at the right hand of ,god4 ,he   
was already the  ,messiah and did not   
have to become such at the moment of the
 appearing  of the ,son of ,man4        
,because the perspective was shifted    
here also1 one  used the general        
expression 8,messiah0 instead of the    
title 8,son of  ,man0 which pointed to a
 particular scene4    pg #bja    ,jesus 
would have expressed himself            
inaccurately had he said1 ,i am the     
,messiah1--for that he was to be only   
when he appeared in glory as the  ,son  
of ,man4    ,the primitive ,church would
 have expressed itself inaccurately had 
it  said1 ,jesus is the ,son of         
,man1--for after the ,resurrection he   
was the  ,messiah at the right hand of  

,god1 whose coming as ,son of ,man the  
,church expected4    #d4 ,the           
,resurrection of the ,dead and the      
,futuristic ,character of ,jesus'       
,messiahship4    ,what is the           
significance of the                     
resurrection-prophecies8 ,it seems to   
us hard to admit that ,jesus could have 
foretold so precisely an event  of that 
sort4 ,it seems much more plausible to  
suppose that general  utterances of his 
about a glory that awaited him were     
editorially  transformed ex eventu into 
predictions of the ,resurrection4       
,such criticism is in place so long as  
one holds the view that the  prophecy of
 the ,resurrection referred to an       
isolated event in the  personal history 
of ,jesus4 ,so it appears1 however1 only
 to our modern  consciousness1 because  
we think uneschatologically even in the 
matter  of the ,resurrection4 ,for      
,jesus and his ,disciples1 on the other 
hand1  the pg #bjb ,resurrection which  
he spoke about had an entirely          

different significance4 ,it was a       
messianic event which signified the     
dawn of the full glory that was to come4
 ,we must eliminate from the            
,resurrection predicted by ,jesus all   
modern notions suggestive of an         
apotheosis4 ,the contemporary           
consciousness understood this           
8,restoration0 7,acts #c3ba7 as a       
revelation of ,jesus' messiahship at the
  dawn of the ,kingdom4 ,therefore when 
,jesus spoke of his resurrection  the   
,disciples thought of the great         
messianic ,resurrection in which he  as 
the ,messiah would be raised from the   
dead4    ,the conversation during the   
descent from the mountain of            
,transfiguration is decisive on this    
point4 ,jesus spoke then for the  first 
time to his most intimate disciples of  
8the resurrection of the  ,son of ,man  
from the dead0 7,mk #i3i74 ,they1       
however1 were quite unable  to think of 
8the resurrection of the ,son of man0   
apart from the  messianic ,resurrection4

 ,their attention was entirely occupied 
with the  messianic event which ,jesus' 
words suggested to them4 ,they question 
therefore among themselves about the    
,resurrection of the dead4 ,what  should
 that mean 7,mk #i3aj78 ,that is to say1
 the conditions thereof1 so  far as they
 can see1 are not yet pg #bjc fulfilled4
 ,elijah is not yet  come 7,mk #i3aa74  
,jesus puts their minds at rest with the
 hint that  ,elijah had already appeared
 though men did not recognise him4 ,he  
means  the ,baptist 7,mk #i3ab-ac74     
,this conversation1 in which otherwise  
it is impossible to detect at  all any  
reasonable sequence of thought1 becomes 
perfectly transparent  and natural the  
moment it is noticed how the ,disciples 
are unable to  think of the resurrection
 which ,jesus' words suggest except in  
the  same thought with the general      
messianic ,resurrection4 ,therefore this
  talk during the descent from the      
mountain throws a clear light upon      
,jesus' later prophecies of his ,passion

 and ,resurrection1 because we  are here
 in a position to observe the thoughts  
and questions which  these words awaken 
in the hearts of the ,disciples4        
,moreover this  8resurrection prophecy0 
lacks the mention of the three days     
which  furnishes precisely the occasion 
for the critical attitude toward the    
subsequent prophecies of the ,passion4  
,in this respect the prediction  during 
the descent agrees thoroughly with the  
last utterance before  the ,high        
,priest4 ,both lack the definite        
indication of the time when  the        
,resurrection or the appearing upon the 
clouds of heaven shall take  place4 ,in 
the pg #bjd messianic event both        
correspond  chronologically3            
resurrection and coming on the clouds   
signify only  the revelation of ,jesus' 
messiahship on the great ,resurrection  
,day4    ,this expectation of the       
eschatological ,resurrection of the dead
 ruled  the consciousness of ,jesus and 
his contemporaries4 ,he assumes it in   

his discourses at ,jerusalem4           
,expectation of the ,kingdom and belief 
in  the approaching ,resurrection of the
 dead belong together4 ,it is1 as we    
have already observed1 an error in      
perspective to represent ,jesus'        
thought in regard to the coming ,kingdom
 as directed toward the future  as if it
 had to do with subsequent generations4 
,so the modern mind  thinks4 ,it was    
just the opposite with ,jesus4 ,the     
,kingdom had to do  with the past       
generations4 ,they rise up to meet the  
,judgment which  inaugurates the        
,kingdom4    ,the ,resurrection of the  
dead is the condition precedent to the  
establishment of the ,kingdom4 ,through 
it all generations of the world  are    
lifted out of their temporal sequence   
and placed before ,god's  judgment as   
contemporaries4 ,for example1 such a    
parable even as that  of the ,lord's    
,vineyard requires the assumption of the
 ,resurrection of  the dead 7,mk        
#ab3a-ab74 ,the whole history of pg #bje

 ,israel is there  described in the     
conduct of the husbandmen4 ,jesus speaks
 of the  generations of ,israel from the
 days of the ,prophets unto the people  
then present to whom his warning is     
addressed4 ,the parable1 however1       
pictures only one generation1 because   
when it is a question of the  ,judgment1
 the whole people in its consecutive    
generations appears  before ,god as one 
collective whole1--which means that it  
is raised up  as a whole from the dead4 
,in the same way it is to be explained  
that the people of ,sodom of a          
generation long gone by are assured of a
 more tolerable fate than the  present  
inhabitants of ,capernaum 7,mt          
#aa3bc-bd74    ,those who believed in   
the coming of the ,kingdom believed also
 in the  approaching ,resurrection of   
the dead4 ,wherefore the attack of the  
,sadducees was directed precisely       
against this point4 ,jesus' reply to    
them1 that 8when they shall rise from   
the dead they neither marry nor  are    

given in marriage1 but are as the angels
 in heaven0 7,mk #ab3be71 is  to be     
understood as descriptive of conditions 
in the ,kingdom of  heaven1 into which  
they enter through the ,resurrection    
from the dead4    ,the 8,resurrection of
 the dead0 was1 in pg #bjf fine1 only   
the mode in  which the transformation of
 the whole form of existence was        
accomplished upon those who had already 
succumbed to death4 ,by the  coming of  
the ,kingdom of ,god1 however1 the      
earthly form of existence  in general   
must be raised to another and an        
incomparably higher  estate4 ,from this 
point of view1 those also are to        
experience a  8resurrection0 who before 
the great ,event have not succumbed to  
death2  for by a higher power their mode
 of existence1 too1 will suddenly be    
transformed into another1 which they    
will then share with those that  have   
been awakened from death4 ,in comparison
 with this new form of  existence the   
foregoing condition is a matter of      

indifference4 ,it is  all one whether   
from our earthly existence or from the  
sleep of death  we pass into the        
messianic mode of being4 ,in comparison 
with the  latter all being is 8death40  
,it alone is 8life40    ,wherefore1 to  
the living1 ,jesus speaks of the way    
that leadeth unto  8life0 7,mt #g3ad74  
,he counsels men rather to part with a  
member of the  body1 when 8life0 is in  
question1 than to fail of gaining       
through the  ,resurrection a part in the
 messianic existence 7,mt #ah3h1 #i74   
,the rich  young man asks what he must  
do 8to inherit eternal life40 ,jesus pg 
#bjg is very sorrowful when he will not 
follow the counsel given him1  because  
it is so hard for a rich man 8to enter  
into the ,kingdom of  heaven0 7,mk      
#aj3ag1 #be74    ,this disparagement of 
the earthly form of existence goes to   
the length  of sacrificing altogether   
the earthly life for the sake of full   
assurance of life in the coming age4    
,hence1 with the exhortation to  follow 

him in suffering and reproach1 ,jesus   
declares that 8whosoever  would save his
 life shall lose it40 ,that is to say1  
,whosoever1 through  anxiety about his  
earthly existence1 makes himself        
unworthy that the  ,son of ,man         
intervene for him before ,god1 forfeits 
thereby the  messianic life which       
commences with the ,resurrection 7,mk   
#h3ce74    ,when the ,kingdom dawns it  
is all one whether we exist in a living 
or  in a dead body4 ,it is only with    
this persuasion that a man can meet     
persecution boldly4 ,wherefore ,jesus   
says to the ,apostles as he sends  them 
forth3 ,be not afraid of them which kill
 the body but are not able  to kill the 
8soul10 but fear him who hath power to  
destroy both 8soul0  and body in hell   
7,mt #aj3bh74    ,st4 ,paul furnishes a 
classical instance of this same         
connection  between the eschatological  
expectation of the early ,church and pg 
#bjh the ,resurrection of the dead 7#a  
,cor4 #ae3ej-ed74 ,what we have here  is

 not a specifically ,pauline thought1   
but a primitive ,christian  conception  
to which ,jesus had already given       
utterance4 ,flesh and  blood1 whether   
quick or dead1 can in no wise have part 
in the ,kingdom4  ,therefore when the   
hour strikes and the dead are raised    
incorruptible1  the living also shall be
 changed1 putting on incorruption and   
immortality4    ,the ,resurrection of   
the dead is the bridge from the 8,now0  
to the  8,then40 ,it accounts for the   
duality of consciousness4 ,hence when   
,jesus  spoke of his resurrection the   
,disciples correlated this word with the
  great context4 ,it signified for them 
the general ,resurrection in which  they
 too would arise in the form of         
existence appropriate to the  ,kingdom  
of ,god4 ,true1 they expected his       
resurrection1--not1 however1 as  the    
8,easter event10 but as the dawn of the 
messianic ,kingdom4 ,jesus  was to be   
revealed as the risen ,christ when he   
should come as ,son of  ,man upon the   

clouds of heaven to usher in the        
messianic day4    ,for our feeling1 the 
death of ,jesus is related to the       
,resurrection as  a discord in music to 
its resolution4 ,owing to the           
disparagement of  every form of         
existence prior pg #bji to the messianic
 age1 a much  weaker accent1 for the    
,disciples lay upon the death4 ,what    
they  conceived was an endless1 eternal 
accord following upon a brief  earthly  
prelude4    ,where we see a             
juxtaposition of messianic claim1       
,passion prediction1  and ,resurrection 
prophecy1 the ,disciples perceived a    
much stricter  connection of thought4   
,they beheld all in a messianic light4  
,hence  they did not draw from ,jesus'  
words three separate conclusions3 7#a7  
that he was the ,messiah2 7#b7 that he  
must suffer and die2 7#c7 that he  would
 rise from the dead4 ,rather1 the       
impression they received was  this3 ,our
 master will after his death1 at the    
,resurrection1 be  revealed as the ,son 

of ,man4 ,at the same time they question
 within  themselves what sort of persons
 they then will be and what office and  
dignity will fall to their lot in the   
new existence4    ,it can thus be       
explained why their messianic conception
 was not  completely overthrown by the  
notion of 8the suffering and dying      
,messiah40 ,jesus had revealed to them  
neither the suffering1 nor the  dying1  
nor the risen ,christ2 but he spoke to  
them of the ,son of ,man  who was due to
 appear1 and revealed to them that it   
was he who should  come in that         
character when he had perfected himself 
by suffering here  below4    pg #baj    
,it can never be emphasised enough that 
in this respect ,jesus'  messiahship was
 completely in line with the popular    
conception4 ,the  tragedy of his life is
 not to be accounted for by the         
incompatibility  of his notion of       
messiahship and the general expectation1
 so that only  conflicts could ensue    
which must bring about his death4 ,this 

conception first appears in the ,fourth 
,gospel4 ,the historical ,jesus  laid   
claim to messiahship only from the      
moment of the ,resurrection4    ,this   
view of ,jesus' messianic disclosures in
 the early ,synoptic  tradition is      
absolutely required by the conception of
 the primitive  ,church4 ,the primitive 
,church assumes that ,jesus' messianic  
consciousness was futuristic when he    
talked to the ,disciples and even  when 
he gave answer to the ,high ,priest4    
,even ,peter's discourse in the  ,acts  
dates his messiahship from the moment of
 the ,resurrection4 ,until  then he was 
,jesus of ,nazareth4 ,only1 the         
provisional condition of  sitting on the
 right hand of ,god takes the place of  
the coming upon  the clouds of heaven4  
8,jesus the ,nazarene1 a man approved of
 ,god unto  you by mighty works and     
wonders and signs which ,god did by him 
in the  midst of you 7,acts #b3bb71 him 
did ,god raise up 7,acts #b3cb7 and hath
  made him both ,lord and pg #baa       

,messiah1 this ,jesus whom ye crucified0
  7,acts #b3cf74    ,this testimony to  
the primitive conception of ,jesus'     
messiahship is of  itself so weighty    
that it would put to silence the whole  
,synoptical  tradition if that were of a
 different tenor4 ,how is it conceivable
  that the ,disciples proclaimed that   
,jesus had entered upon his  messianic  
existence through the ,resurrection1 if 
already upon earth he  had spoken of his
 messiahship as a dignity then actually 
possessed8 ,as  a matter of fact the    
early ,synoptic tradition and the view  
of the  primitive ,church agree together
 completely4 ,both affirm with one voice
  that ,jesus' messianic consciousness  
was futuristic4    ,if we had not this  
witness1 the knowledge of ,jesus'       
historical  character and personality   
would be forever closed to us4 ,for     
after his  death all sorts of           
presumptions arose to obscure the       
consciousness of  the futuristic        
character of his messiahship4 ,his      

resurrection as  ,messiah coincided with
 the general ,resurrection which should 
usher in  the messianic age--such was   
the perspective of the ,disciples before
 his  death4 ,after his death his       
resurrection as ,messiah constituted a  
fact  for itself4 ,jesus was the        
,messiah before the messianic age6 ,that
 is  the fateful shifting pg #bab of the
 perspective4 ,therein lies the         
tragical element--but the magnificent as
 well--in the whole phenomenon  of      
,christianity4    ,the primitive        
,christian consciousness made the most  
strenuous efforts  to fill the breach1  
trying in spite of it to conceive of    
,jesus'  resurrection as the dawn of the
 messianic era in the general rising of 
the dead4 ,there was an effort to make  
it intelligible as analogous to  a      
somewhat protracted interval between two
 scenes of the first act of  a drama4   
,properly1 however1 they already stood  
within the messianic  ,resurrection4    
,thus for ,paul1 ,jesus ,christ1 proved 

to be the ,messiah  through the         
,resurrection of the dead1 8is the first
 fruits of them  that sleep0 7#a ,cor4  
#ae3bj74 ,the whole structure of        
,pauline theology  and ethics rests upon
 this thought4 ,because they find       
themselves  within this period1         
believers are in reality buried with    
,christ and  with him raised again      
through baptism4 ,they are 8new0        
creatures1 they  are the 8righteous10   
whose citizenship is in heaven4 ,until  
we grasp  this fundamental notion we    
cannot perceive the unity in the        
manifold  complications of ,st4 ,paul's 
world of thought4    ,the ,christian    
historical tradition sought another way 
out4 ,it assumed  a sort of             
preresurrection which coincided with the
 resurrection pg  #bac of ,jesus4 ,it   
lent to this the colouring of the       
messianic ,day4 ,mt  #bg3ej-ec furnishes
 an example in legendary form of such a 
method of  reconciling fact and theory4 
,with ,jesus' death upon the cross a new

  world era dawned4 ,when he yielded up 
his spirit the veil of the ,temple  was 
rent from the top to the bottom and     
earthquakes1 the signs of the  end of   
the world1 shook the earth2 the rocks   
were rent2 the graves  opened2 and many 
bodies of the saints that had fallen    
asleep were  raised4 ,after ,jesus'     
resurrection they go forth out of the   
tombs into  the holy city and appear    
unto many4 ,so this narrative clings to 
the  conception that the general        
,resurrection of the dead under the     
omens  of the messianic ,day comes in   
conjunction with ,jesus' death and      
consequent resurrection1--but still only
 as a sort of prelude4    ,time1 indeed1
 proved mightier than the original      
conceptions4  ,inexorably it thrust     
itself like a splitting wedge between   
,jesus'  resurrection and the expected  
general ,resurrection of the messianic  
,day1 and with the temporal coincidence 
it destroyed also the casual  causal    
connection in the original sense4 ,the  

messiahship of ,jesus  stood up solidly 
out of the past4 ,those who confessed it
 and at the  same time expected the     
,kingdom as a future pg #bad event lost 
all  consciousness of the fact that in  
the preaching of ,jesus his  messiahship
 and the ,kingdom were both of them     
future and coincident  events4 ,they    
began to regard the ,gospel history from
 the point of view  that ,jesus was the 
,messiah4 ,the title for this new view  
of the  ,gospel history was written by  
,st4 ,paul4 ,it reads3 8,jesus          
,christ10--the office and dignity of the
 risen ,lord is combined with  the      
historical personality in one idea4 ,the
 ,fourth ,gospel has drawn  the logical 
consequence therefrom and has so        
depicted the history of  ,jesus as if he
 had come upon earth as the ,messiah4   
,it is the task of the historical       
investigator to emancipate himself  for 
a moment from the unhistorical          
perspective and place the ,synoptic     
accounts in the right light4 ,only then1

 when one has grasped the  futuristic   
element in ,jesus' messianic            
consciousness1 can one  understand why  
he revealed his dignity to the          
,disciples as a 8secret10  why he       
designated himself thereby as the ,son  
of ,man1 and in what sense  he spoke of 
his resurrection4    #e4 ,the ,betrayal 
by ,judas--the ,last ,disclosure of the 
,secret of  ,messiahship4    ,what did  
,judas actually betray8 ,according to   
the accounts of our  ,gospels it pg #bae
 looks as if he had informed the        
,sanhedrin where at  a particular hour  
they could apprehend ,jesus4 ,but1 even 
if this  indication of the place did    
play some part in the betrayal of       
,judas1  it could only have been        
incidental4 ,where ,jesus abode they    
could at  any time find out1 since he   
did nothing to make his coming and going
  secret4 ,if then they desired to seize
 him1 they had only to send a spy  after
 him as he left ,jerusalem in the       
evening1 and they could have got  all   

the information they wanted4 ,for this  
purpose they did not need  one of the   
inner circle4    ,as a matter of fact1  
however1 the principal difficulty lay in
 an  entirely different direction4 ,not 
to arrest him but to convict him  was   
what they could not accomplish1 for they
 could bring nothing  against him4 ,with
 respect to him and his following they  
found  themselves in the embarrassing   
fix into which every conscientious      
church discipline must necessarily fall 
some time or another3 these  people were
 too pious for them1 pious beyond proper
 limits1 inasmuch  as they with too     
great enthusiasm believed what the      
others with seemly  moderation of       
feeling confessed in their              
creed1--namely1 that the  ,kingdom is   
near4 ,they could not get a conviction  
on the ground of the  title of          
,forerunner pg #baf which the people    
attributed to him1 for  he had justified
 this attribution by signs4 ,moreover he
 had never  openly claimed for himself  

such a dignity4 ,nevertheless the manner
 of  his behaviour was for them         
dangerous in the highest degree4 ,at the
  head of the pious populace he         
terrorised them4 ,for this reason they  
would gladly have made away with        
him--and could not4    ,one can         
understand the attitude of the          
,sanhedrin and their  difficulties if   
one steadily keeps in mind that1 in view
 of ,jesus'  whole activity1 the thought
 had not occurred to anybody that he    
could  take himself to be the ,messiah4 
,thus they knew no charge to bring      
against him1 and had nothing for it but 
to try to catch him in his  speech and  
discredit him with the people--and in   
this they were not  successful4    ,then
 ,judas appeared before them and put the
 deadly weapon into their  hand4 ,as    
they heard what he told them 8they were 
glad10 for now was he  delivered into   
their power4 ,judas now seeks a         
favourable moment to  deliver the       
betrayed into their hands 7,mk #ad3aa74 

,what he had betrayed to them we can see
 from the process of the trial4  ,the   
witnesses of the ,pharisees can adduce  
nothing that would justify  his         
conviction4 ,when1 however1 pg #bag the 
witnesses have withdrawn1  the ,high    
,priest puts the question to ,jesus     
directly1 whether ,he is the  ,messiah4 
,to prove such a claim on ,jesus' part  
they could not adduce  the necessary    
witnesses1--for there were none4 ,the   
,high ,priest is here  in possession of 
,jesus' secret4 ,that was the betrayal  
of ,judas6  ,through him the ,sanhedrin 
knew that ,jesus claimed to be something
  different from what the people held   
him to be1 though he raised no  protest 
against it4    ,they got the decisive   
charge through the betrayed secret of   
,csarea  ,philippi4 ,to be ,elijah1 the 
prophet of the last times1 was no       
religious crime4 ,but to claim to be    
,messiah1 that was blasphemy6 ,the      
perfidy of the charge lay in the ,high  
,priest's insinuation that ,jesus  held 

himself then to be the ,messiah1 just as
 he stood there before  him4 ,this      
,jesus repudiated with a proud word     
about his coming as ,son  of ,man4      
,nevertheless he was condemned for      
blasphemy4    ,we have therefore three  
revelations of the secret of            
messiahship1  which so hang together    
that each subsequent one implies the    
foregoing4  ,on the mountain near       
,bethsaida was revealed to the ,three   
the secret  which was disclosed to      
,jesus at his baptism4 ,that was after  
the  harvest4 ,a few weeks later it was 
pg #bah known to the ,twelve1 by the    
fact that ,peter at ,csarea ,philippi   
answered ,jesus' question out of  the   
knowledge which he had attained upon the
 mountain4 ,one of the  ,twelve betrayed
 the secret to the ,high ,priest4 ,this 
last revelation of  the secret was      
fatal1 for it brought about the death of
 ,jesus4 ,he was  condemned as ,messiah 
although he had never appeared in that  
rle4            pg #bai    ,,chapter    

,,ix    ,,the ,,secret ,,of ,,the       
,,passion      #a4 ,the ,pre-,messianic 
,affliction4    ,,the reference to the  
,passion belonged as a matter of course 
to the  eschatological prediction4 ,a   
time of unheard of affliction must      
precede the coming of the ,kingdom4 ,out
 of these woes the ,messiah will  be    
brought to birth4 ,that was a view      
prevalent far and wide3 in no  other    
wise could the events of the last times 
be imagined4    ,according to this view 
,jesus' words must be interpreted4 ,it  
will  appear then that in his preaching 
of the ,kingdom he brought into sharp   
prominence the thought of the           
,affliction of the last times4 ,we      
always  assume that when he speaks of   
persecutions which his ,disciples shall 
encounter he means to predict what they 
must go through when they are  left     
alone and orphaned on earth after his   
death4 ,that is totally  false4 ,after  
his death ,jesus will be ,messiah       
through the ,resurrection1  and         

therewith the glory of the ,kingdom     
dawns4 ,not what they must  withstand   
after his death1 but what they are to be
 in the ,kingdom pg  #bbj is the thought
 which concerns the ,disciples on the   
way to  ,jerusalem4    ,when ,jesus     
speaks of suffering and persecution it  
is a question of the  afflictions which 
his followers must bear with him before 
the dawn of  the ,kingdom4 ,what is     
meant is the last desperate attack of   
the powers  of this world at enmity with
 ,god1 which shall sweep like a flood   
over  those who in expectation of the   
,kingdom represent the divine power in  
the godless world4 ,hence ,jesus        
constitutes the focus upon which the    
,affliction concentrates4 ,he is the    
rock upon which the waves dash          
themselves to pieces4 ,whosoever would  
not be torn away by the flood  must     
cling stedfastly to him4    ,when he    
says that his mission is not to bring   
peace upon earth but a  sword1 when he  
speaks of the uprising which he brings  

about1 in which  the most sacred earthly
 ties shall be broken1 in which one must
 follow  him laden with the cross and   
count one's earthly life for naught 7,mt
  #aj3cd-db71 he means by this the great
 persecution of the last times4  ,he who
 hastens the coming of the ,kingdom     
brings also this ,affliction  to pass1  
for it is out of this travail indeed    
that the ,kingdom and the  ,messiah are 
born4    ,hence the harsh accord heard  
throughout pg #bba the messianic        
harmonies6 ,jesus concludes the         
,beatitudes with the intimation that his
  ,disciples are blessed if they are    
hated and persecuted and all manner  of 
evil is spoken against them for his     
sake4 ,then have they indeed  reason to 
rejoice and be exceeding glad1 for in   
what they must endure  is revealed their
 right to membership in the ,kingdom of 
,god4 ,while  they are still afflicted  
by the power of this world their reward 
is  already prepared in heaven 7,mt     
#e3aa1 #ab74    8,preach1 saying1 the   

,kingdom of ,god is at hand10 was       
,jesus' injunction  to the ,apostles    
when sending them out4 ,therewith1      
however1 he prepared  them impressively 
for the ,affliction of the last times1  
for the hand  of the world-clock        
approaches the great hour4 ,they must   
know it1 in  order that they may not    
think that something strange has        
befallen them  when they are brought to 
trial by the world-power1 when uprising 
and  persecution threaten them and bring
 their life into danger4 ,they must     
know it1 in order that they may not     
doubt and deny him and be offended  in  
him when he is delivered into the hands 
of men1 for he himself as  the mighty   
preacher of the ,kingdom has incited    
this uprising4 ,when1  however1 the     
world-power appears to conquer1 then    
,god in his  omnipotence pg #bbb stands 
above4 ,not those that kill the body    
must  they fear1 but the almighty ,lord 
who in the ,judgment can destroy both   
soul and body in hell4 ,in this last    

uprising the world-power judges  itself3
 after the ,judgment comes the ,kingdom4
 ,that is the fundamental  thought of   
the charge to the ,apostles4            
,likewise the embassage to the ,baptist 
concludes with a similar  intimation4   
,the ,kingdom is near1 he would have    
them say to him2 my  preaching1 signs1  
and wonders confirm it2 and he attains  
blessedness  whosoever is not offended  
in me1 i4 e4 whosoever is faithful to me
 in  the pre-messianic ,affliction4     
,his warning of the heavy time to come  
is directed most impressively1  however1
 to those whom the ,apostles' preaching 
has drawn about him in  trustful        
expectation of the ,kingdom4 ,in the    
gathering dusk of evening  he had       
celebrated with them the great ,supper  
beside the sea4 ,as one  who knew       
himself to be the ,messiah he had       
distributed to them sacred  food1 and   
thereby1 without their suspecting it1   
had consecrated them  to be partakers of
 the messianic feast4 ,the following    

morning1  however1 he called them about 
him at ,bethsaida and exhorted them to  
be  ready to sacrifice their life in the
 ,affliction4 ,whosoever pg #bbc  shall 
be ashamed of him and of his words in   
the humiliation which must  overtake him
 in this adulterous and sinful world1   
him will the ,son of  ,man refuse to    
recognise when he shall appear in the   
glory of his  ,father surrounded by his 
angels 7,mk #h3ce-ch74    #b4 ,the ,idea
 of the ,passion in the ,first ,period4 
,the ,passion therefore belonged to     
,jesus' preaching from the beginning4   
,in the ,affliction of the last times   
his followers must pass with him        
through suffering to glory--so his      
hearers understood him4 ,only1 they  did
 not know that he with whom they must   
suffer would be revealed as  ,messiah4  
,in ,jesus' messianic consciousness the 
thought of suffering acquired  now1 as  
applied to himself1 a mysterious        
significance4 ,the messiahship  which he
 became aware of at his baptism was not 

a possession1 nor a  mere object of     
expectation2 but in the eschatological  
conception it  was implied as a matter  
of course that through the trial of     
suffering  he must become what ,god had 
destined him to be4 ,his messianic      
consciousness was never without the     
thought of the ,passion4 ,suffering  is 
the way to the revelation of            
messiahship6    pg #bbd    ,what he     
experienced in this age represented the 
hidden life and labour  of the ,messiah4
 ,suffering1 however1 was allotted to   
this rle4 ,it was  ,jewish doctrine that
 the ,messiah must be full of           
chastisement1 for the  sufferings are   
necessary to the making of the perfectly
 righteous man  7,weber1 p4 #cdc74      
,this messianic consciousness of ,jesus 
shows the same deepening of  moral tone 
as does his eschatology4 ,according to  
the customary  modernising conception1  
it is assumed that during the greater   
part of  his ministry ,jesus did not    
think of the ,passion1 but was first    

obliged  to entertain that thought by   
the malicious enmity of the ,scribes4   
,thus  his messiahship receives in the  
first period an ethical-idyllic cast1   
in the second1 a modern hue of          
resignation4 ,the                       
historic-eschatological picture is at   
once livelier1 deeper1 and more  moral4 
,jesus' character did not undergo an    
8evolution0 through the  acceptance of  
the idea of the ,passion4 ,from the     
beginning he knew  himself as ,messiah  
only in so far as he was resolved       
through suffering  to be purified unto  
perfection4 ,as the one who is destined 
to bear  rule in the new age he must    
beforehand be delivered into the power  
of  ungodliness in order that he may    
there approve pg #bbe himself for  the  
divine lordship he is to exercise4 ,out 
of such a messianic  consciousness as   
this he adjures those about him to      
remain true so  that he can recognise   
them as his own when the glory dawns4   
,thus the  active ethical trait which   

constituted the depth of the secret of  
the  ,kingdom is a controlling factor   
also in the secret of messiahship4      
,the historical problem presents itself 
now in this form3 ,in the first  period 
,jesus expressed the thought of the     
,passion much more frequently  than in  
the second1 and he uttered it openly4   
,every discourse of some  length        
concludes with such an intimation4 ,his 
own ,disciples were  familiar with the  
thought of seeing him humiliated in the 
,affliction4  ,in spite of this1        
however1 the disclosure at ,csarea      
,philippi appeared  to the ,disciples a 
new thing1 and so it was in fact4 ,for  
it was no  longer a question simply of  
the suffering which the great herald of 
the ,kingdom must undergo in company    
with his own in the final  ,affliction2 
but now he suffers who is to be the     
,messiah4 ,this  suffering1 moreover1   
does not any longer occur in the general
  ,affliction of the last times1 but    
,jesus suffers alone1 and his  suffering

 is now represented as a purely earthly1
 historical event6 ,he  will pg #bbf be 
delivered to the ,council and by it     
condemned to  death6 ,that was the new  
thing which remained a secret for the   
,disciples4    #c4 ,the 8,temptation0   
and the ,divine ,omnipotence4    ,a     
peculiar note of hesitancy appears in   
the thought of the ,passion4 ,at  one   
time death seems an absolute necessity2 
then again--for example1 in             
,gethsemane--,jesus recognises once more
 the possibility that the ,passion  may 
still be spared him4 ,but as a matter of
 fact the idea of the  ,passion         
subsisted without respect to earthly    
success or failure4  ,therefore the     
hesitancy ought not to be brought into  
connection with  this4 ,as ,jesus       
journeyed towards ,jerusalem to die he  
did not in a  corner of his heart       
indulge the thought that ,god in his    
omnipotence  might perhaps be able      
nevertheless to make his way a triumphal
 march  and show himself through him    

victorious over the ,pharisees and the  
,council4 ,that1 according to his       
feeling1 would have been a 8human0 way  
of thinking1 such as he had reproved in 
,peter 7,mk #h3cc74 ,for in the  affairs
 of ,god's ,kingdom he cannot oppose to 
one another the  opposition of the      
,scribes and the divine omnipotence2 it 
is a question  of a divine drama pg #bbg
 in which they were mere subordinate    
actors  with a prescribed rle1 like the 
minions that arrested him at their      
behest4 ,the hesitancy must therefore   
have its ground in the divine  will     
itself4    ,it is the specific          
characteristic of ,jesus' view1 that the
 divine will  has indeed1 on the one    
hand1 designedly preordained the        
messianic  drama in the well known form2
 yet1 on the other hand again1 ,god     
remains sovereignly free with respect to
 his plan4 ,by a messianic  programme   
established once and for all the divine 
omnipotence behind  it is in no wise    
bound6 ,it knows no determinism at all4 

,jesus expected of this omnipotence that
 it could still receive into  the estate
 of blessedness even such as by their   
behaviour had  forfeited membership in  
the ,kingdom4 ,according to the accepted
  standards it is indeed impossible that
 the rich can enter into life4  ,but    
with ,god all things are possible 7,mk  
#aj3bg74    ,it was a maxim that        
whosoever would reign with the coming   
,messiah must  suffer with ,jesus4 ,but 
yet he dared not promise his two        
intimate  ,disciples1 ,james and ,john1 
the seats upon the throne1 although he  
expected that they would share his      
,passion4 pg #bbh ,he might by this     
infringe upon ,god's omnipotence 7,mk   
#aj3ce-dj74    ,thus the ,affliction    
also of the last times had its place    
indeed in the  divinely ordained course 
of the messianic drama4 ,but yet it lay 
in  ,god's unrestricted omnipotence that
 he might eliminate it and permit  the  
,kingdom to dawn without this season of 
trial4 ,therefore men might  pray ,god  

that he would suffer that heavy hour of 
probation to pass by4  ,jesus enjoined  
this upon his ,disciples in the same    
prayer in which he  taught them to make 
petition for the coming ,kingdom4 ,he   
teaches them  to implore ,god for the   
final state of blessedness1 in which his
 name  will be hallowed and his will be 
done on earth as it is in heaven2 but   
at the same time they are to beg him not
 to lead them into the  8,temptation10  
not to give them into the power of the  
,evil1 not to  oblige them to make      
satisfaction for their sins by the      
endurance of  the ,affliction of the    
last times2 but to deliver them by his  
omnipotence from the power of the ,evil 
when the ungodly world for the  last    
time asserts itself at the coming of the
 ,kingdom for which they  pray4 ,that is
 the inner connection of the last three 
petitions of the  ,lord's ,prayer4      
,the ,lord's ,prayer thus exhibits in   
the pg #bbi first three and the  last   
three petitions a purely eschatological 

character4 ,we have the  same contrast  
as in the ,beatitudes1 the charge to the
 ,apostles1 the  embassage to the       
,baptist1 and the discourse at          
,bethsaida4 ,first it is  a question of 
the coming of the ,kingdom1 then of the 
,affliction of the  last times4 ,we     
perceive from the ,lord's ,prayer1      
however1 that there is  no absolute     
necessity for this ,affliction1 but that
 it is only  relatively determined in   
,god's almighty will4    ,the           
,affliction1 in fact1 represents in its 
extremest form the  repentance requisite
 for the ,kingdom4 ,whosoever comes     
through that  test approved makes       
satisfaction for his transgressions in  
the godless  on4 ,through conflict and  
suffering men wrest themselves free from
  this power to become instruments of   
the divine will in the ,kingdom of      
,god4 ,that is to be conceived          
collectively4 ,the faithful adherents of
  the ,kingdom as a community make the  
satisfaction4 ,the individual  thereby  

perfects and approves himself4 ,such is 
,god's will4 ,jesus1  however1 prays    
with them to ,god that he may be pleased
 in his  omnipotence to forgive them the
 debt without satisfaction1 as they     
forgive their debtors4 ,that means      
remission pure and simple1 without      
atonement4 ,may it please pg #bcj ,god  
not to lead them through the            
8,temptation10 but straightway to       
release them from the power of the      
world4    ,only so can one understand   
how ,jesus throughout his ministry can  
assume forgiveness of sins and yet here 
expressly prays for it2 and  how he can 
speak of a temptation which comes from  
,god4 ,it is a  question in fact of the 
general messianic remission of debts and
 the  ,temptation of the messianic      
,affliction4 ,therefore these petitions 
constitute the conclusion of the        
,kingdom-prayer4    ,what ,jesus here in
 common prayer petitions for the        
community1 that he  implores for himself
 when his hour is come4 ,in ,gethsemane 

he  prostrates himself before ,god4 ,in 
moving prayer he appeals to ,god's      
omnipotence3 ,abba1 ,father1 all things 
are possible unto thee 7,mk  #ad3cf74   
,he would that the cup of suffering     
might pass his lips without  his needing
 to taste it4 ,also he rouses the three 
,disciples1 bidding  them to watch and  
pray ,god that he may spare them the    
,temptation1 for  the flesh is weak4    
#d4 ,the ,idea of the ,passion in the   
,second ,period4    ,with the revelation
 at ,csarea ,philippi cease all         
intimations that the  believers must pg 
#bca pass with ,jesus through the       
,affliction4  ,according to the secret  
which he imparts to the ,disciples he   
alone  suffers4 ,in ,jerusalem he       
addressed not one urgent word1 either to
 the  people or to the ,disciples1 about
 following him in suffering4 ,indeed  he
 actually takes back what he before had 
said4 ,the morning after the  ,supper by
 the seashore1 addressing those whom he 
had consecrated unto  the messianic     

banquet1 he makes their blessedness     
dependent upon  following him in        
suffering4 ,to the partakers of the     
,last ,supper at  ,jerusalem he calmly  
stated beforehand that they would all be
  8offended0 in him that night6 ,he     
coupled this with no condemnation--for  
it is so determined in the ,scripture6  
,is it not written1 8,i will smite  the 
shepherd1 and the sheep shall be        
scattered08 ,therefore1 even if  they   
are offended in him1 if even they       
forsake him1 in his glory he  will still
 gather them again1 and as ,messiah--for
 that he is as the  risen one--he will  
go before them unto ,galilee 7,mk       
#ad3bf-bh74    ,what at an earlier      
period he had required of all1 that he  
now does not  expect even of him who    
boasted that he alone would stand by    
him4  8,before the cock crow twice thou 
shalt deny me thrice10 said he to       
,peter 7,mk #ad3bi1 #ca74    pg #bcb    
,this change must be connected with the 
form which the idea of the  ,passion    

assumed in the second period4 ,there    
must have occurred an  alteration in the
 conception of the ,affliction of the   
last times4 ,the  others are freed from 
the trial of suffering1 ,jesus suffers  
alone2--and  in fact the humiliation    
consists in the death to which the      
scribes  consign him4 ,it is by this    
means that the final affliction now     
accomplishes itself4 ,his faithful      
followers are spared4 ,he suffers in    
their stead1 for he gives his life a    
ransom for many4    ,jesus has not      
disclosed in what way this secret was   
made known to him  in the days of       
solitude after the mission of the       
,twelve4 ,the form of  the secret of the
 ,passion shows1 however1 that two      
experiences had  influence upon him4    
,first1 the death of the ,baptist4 ,the 
,baptist for him was ,elijah4 ,if he    
was slain by the hand of man before the 
messianic ,day1 such was ,god's  will1  
and so it was foreordained in the       
messianic drama4 ,this occurred  while  

the ,disciples were away4 ,his embassage
 to the ,baptist perhaps  never reached 
him4 ,he must come now to an            
understanding of this  matter4 ,for this
 cause he wishes to withdraw into       
solitude with his  companions4    pg    
#bcc    ,how much he was preoccupied    
with the thought of the ,baptist's death
 is  shown by the conversation which    
followed the revelation to the ,three   
on the mountain4 ,it was ordained in the
 ,scripture that ,elijah must  meet such
 a fate at the hands of men4 ,so also it
 is written of the ,son  of ,man that he
 must suffer many things and be set at  
naught 7,mk  #i3ab-ac74    ,hitherto he 
had spoken only in general terms of the 
final ,affliction  as an event of the   
last times4 ,now1 however1 it has been  
fulfilled  upon the ,baptist as an      
historical event4 ,that is a sign1 which
  indicates how it will be fulfilled    
upon himself4    ,this indication came  
precisely at the time when he was       
compelled by  the course of events to   

reflect upon the final ,affliction4     
,after the  return of the ,twelve he had
 expected it as an impending event4 ,but
 it  failed to occur4 ,what is more1 the
 ,kingdom failed therewith to appear6   
,in sending out the ,twelve he had told 
them that they would be  surprised by   
the overflowing woes ere they had gone  
through all the  cities of ,israel1--and
 they had returned without witnessing   
the  beginning of the woes or the dawn  
of the ,kingdom4    ,the report with    
which they returned pg #bcd showed1     
however1 that all  was ready4 ,already  
the power of ungodliness was broken1 for
 else the  unclean spirits would not    
have been subject to them4 ,the ,kingdom
 was  compellingly hastened by the      
repentance practised since the days of  
the ,baptist4 ,in this respect also the 
measure was full1--that was  proved by  
the multitudes which thronged about him 
in faithful  expectation4 ,so all was   
ready--and still the ,kingdom did not   
come6 ,the  delay of the eschatological 

coming of the ,kingdom1--that was the   
great  fact which drove ,jesus at that  
time once and again into solitude to    
seek light upon the mystery4    ,before 
the ,kingdom could come the ,affliction 
must arrive4 ,but it  failed to arrive4 
,it must be brought about in order that 
the ,kingdom  may thus be constrained to
 come4 ,repentance and the subjugation  
of the  power of ungodliness did not    
avail by themselves2 but the violent    
stormers of the ,kingdom must be        
reinforced by one stronger still1 the   
future ,messiah1 who brings down upon   
himself the final ,affliction in  the   
form in which it had already been       
accomplished upon ,elijah4 ,thus  the   
secret of the ,kingdom merges in the    
secret of the ,passion4    ,the         
conception of the final ,affliction     
contains pg #bce the thought  of        
atonement and purification4 ,all they   
who are destined for the  ,kingdom must 
win forgiveness for the guilt contracted
 in the earthly  on by encountering     

stedfastly the world-power as it        
collects itself  for a last attack4 ,for
 through this guilt they were still     
subject to  the power of ungodliness4   
,this guilt constitutes a counter weight
  which holds back the coming of the    
,kingdom4    ,but now ,god does not     
bring the ,affliction to pass4 ,and yet 
the  atonement must be made4 ,then it   
occurred to ,jesus that he as the       
coming ,son of ,man must accomplish the 
atonement in his own person4 ,he  who   
one day shall reign over the believers  
as ,messiah now humbles  himself under  
them and serves them by giving his life 
a ransom for  many1 in order that the   
,kingdom may dawn upon them4 ,that is   
his  mission in the estate which        
precedes his celestial glory4 8,for this
 he  is come0 7,mk #aj3de74 ,he must    
suffer for the sins of those who are    
ordained for his ,kingdom4 ,in order to 
carry this out1 he journeys up  to      
,jerusalem1 that there he may be put to 
death by the secular  authority1 just as

 ,elijah who went before him suffered at
 the hand of  ,herod4 ,that is the      
secret of the ,passion4 ,jesus did      
actually die for  the sins of men1 pg   
#bcf even though it was in another sense
 than  that which ,anselm's theory      
assumes4    #e4 ,isaiah #dj-ff3 ,the    
,secret of the ,passion ,foretold in the
  ,scripture4    8,how is it written of 
the ,son of ,man8 ,that he must suffer  
many things  and be set at naught0 7,mk 
#i3ab74 ,the new form of the secret of  
the  ,passion is derived from the       
,scripture4 ,in the picture of the      
suffering  servant of ,god ,jesus       
recognised himself4 ,there he found his 
vocation  of suffering depicted in      
advance4    ,in order1 however1 to      
understand how his secret came to him   
from out  the ,scripture1 the picture of
 the suffering servant of ,god must be  
set  in the great framework in which it 
belongs4 ,the modern-historical         
solution cannot do this4 ,it confines   
itself to the notion of a meek          

self-surrender4 ,as soon1 however1 as it
 is once perceived that ,jesus'  idea of
 the ,passion was eschatological1 it is 
evident also in what a  great context he
 must view the figure of the suffering  
servant of ,god4  ,accordingly1 ,isa4   
#dj-ff was nothing else but the         
prophetic  representation of the events 
of the last time in the midst of which  
he  knew himself to be4    ,the passage 
commences with the proclamation pg #bcg 
that ,god's reign  is about to begin4   
,the preparer of the way comes upon the 
scene4 ,he  cries that the earthly      
passes away when the ,lord1 dealing     
reward and  recompense1 appears in his  
glory4 ,the hour dawns in which he      
gathers  his flock and brings in the era
 of peace4    ,the ,elect is there4 ,he 
proclaims righteousness in truth4 ,god  
has put  his spirit upon him 7,isai4    
#db3a ff474 ,he shall establish judgment
 upon  the earth2 the cities wait upon  
his teaching4 ,but before the glory     
dawns and the bearer of the divine      

spirit rules with power and             
righteousness over the peoples he must  
pass through an estate of  humiliation4 
,others do not understand why he is put 
to shame4 ,they  think ,god has rejected
 him1 and know not that he bears their  
infirmities1 is pierced for their       
transgressions1 and smitten for  their  
offences4 ,the oppressed servant is meek
 and openeth not his  mouth4 ,for the   
transgression of the people he is       
stricken to death4  ,then1 however1 will
 the ,lord glorify him4 ,he hath called 
him to this  from his mother's womb4 ,he
 is ordained to bring again ,jacob and  
to  save ,israel4 ,he shall be for a    
light to the ,gentiles1 that ,god's     
salvation may extend unto the ends of   
the earth 7,isai4 #di3a ff42 ,isai4     
#eb3a ff42 ,isai4 #ec3a ff474    pg #bch
    ,upon the delineation of the        
suffering of the servant of ,god there  
follows a description of the judgment   
upon the whole world and upon  ,israel  
7,isa4 #ed-fe74 ,in the end1 however1   

the glory of ,god breaks  forth4 ,he is 
enthroned above the new heaven and the  
new earth 7,isa4 #fe  and #ff74 ,when   
the ,judgment is accomplished1 then the 
rejoicing breaks  out1 for the blessed  
out of the whole world1 out of every    
tribe and  nation1 will gather unto him 
and do him reverence4    ,one must grasp
 the dramatic unity in these chapters in
 order to enter  into sympathy with one 
who sought here mysterious intimation   
about the  things of the last time4     
,jesus' idea of the ,passion is in the  
end  completely absorbed in that of the 
,deutero-,isaiah4 ,like the servant of  
,god1 he too is destined to reign in    
glory4 ,but first he appears1 meek  and 
unrecognised1 in the rle of a preacher  
who works righteousness4  ,he must pass 
also through suffering and humiliation  
ere ,god permit the  glorious           
consummation to dawn4 ,what he endures  
is an atonement for the  iniquity of    
others4 ,this is a secret between       
himself and ,god4 ,the  others cannot   

and need not understand it1 for when the
 glory dawns  they will recognise that  
he has suffered for them4 ,wherefore    
,jesus did  not need to explain pg #bci 
his ,passion to the people and to the   
,disciples1 and ought not to do so4 ,it 
must remain a secret1--so it is  written
 in the ,scripture4 ,even to those to   
whom he foretold what was  coming he    
uttered it as a secret4 ,at his         
appearing as ,son of ,man the  scales   
must fall from their eyes4 ,in the glory
 of the ,kingdom they  then shall       
recognise that he has suffered in order 
that they may be  spared and have peace4
 ,the secret is intelligible only       
retrospectively1 from the point of view 
of the glory that shall be  revealed4   
,therefore it makes no difference if his
 own followers turn away from  him in   
his humiliation and men are offended in 
him as though he were  chastised of     
,god4 ,the ,scripture does not reckon it
 against them as  sacrilege1 but has so 
ordained it4 ,the moment therefore the  

secret of  the ,passion is made clear to
 him by the ,scripture he no more says1 
,whosoever is ashamed of me in my       
humiliation1 the same is condemned2     
but1 ,ye shall all be offended in       
me1--knowing at the same time that  they
 all shall be gathered about him at the 
,resurrection4    ,under the influence1 
therefore1 of the ,deutero-,isaiah the  
idea of the  general ,affliction of the 
last times was transformed into the     
personal  secret of ,jesus' ,passion4   
pg #bdj    #f4 ,the 8,human0 ,element in
 the ,secret of the ,passion4    ,the   
innermost nature of the idea of         
suffering underwent no change in        
consequence of the secret of the        
,passion of the second epoch4 ,for      
,jesus1 suffering1 even in this form1   
remained pre-eminently the moral        
condition of the dignity ordained to    
him4    ,now1 however1 the ,affliction  
exhibits the concrete traits of a       
determinate event4 ,jesus brings it down
 from the vague heights of  apocalyptic 

drama to the level of human history4    
,therein lies  something prophetic of   
the future of ,christianity4 ,after     
,jesus' death  the whole messianic drama
 of the last times is dissolved in human
  history4 ,this development began with 
the secret of the ,passion4    ,thus it 
is1 too1 that the secret of the         
,passion1 as compared with the  idea of 
suffering of the first period1 exhibits 
more human traits4  ,there is a quality 
of compassionate consideration for      
others in the  thought that he makes    
satisfaction in the ,passion for the    
adherents of  the ,kingdom1 in order    
that they may be exempted from the trial
 in  which perchance they might prove   
weak4 ,the petition1 8,lead us not into 
the ,temptation1 but pg #bda deliver us 
from the ,evil10 is now  fulfilled in   
his ,passion4    ,this deeply human     
trait is especially evident in          
,gethsemane4 ,only over  the three      
intimate ,disciples still hovers the    
possibility that they  may be obliged to

 pass with him through suffering and    
temptation4 ,the  sons of ,zebedee1 to  
secure their claim that they sit with   
him upon the  throne1 boasted that they 
could drink with him his cup and undergo
  with him the baptism of suffering--and
 this prospect he held out to  them 7,mk
 #aj3ch-dj74 ,peter1 however1 swore that
 he would not deny him2  even if all    
others should forsake him1 he desired to
 die with him 7,mk  #ad3ca74 ,these     
three ,jesus had taken with him to the  
place where he  prayed4 ,while he       
implored ,god that the cup might pass   
him by1 there  overcame him a sorrowful 
anxiety for the ,three4 ,if ,god does   
now  actually send them with him through
 the ,passion1 will they hold out as    
they are bold to believe8 ,wherefore he 
is mindful of them in that sad  hour4   
,twice he arouses himself and wakes them
 out of sleep1 bidding  them watch and  
pray to ,god that he lead them not into 
the ,temptation1  even if he will not   
spare him this cup2 for the spirit is   

willing1 but  the flesh is weak4 ,that  
is perhaps pg #bdb the most touching    
moment  in ,jesus' life4 ,some have     
dared to call ,gethsemane ,jesus' weak  
hour2  but in reality it is precisely   
the hour in which his supernatural      
greatness is revealed in his deeply     
human compassion4    #g4 ,the ,idea of  
the ,passion in the ,primitive ,church4 
,the ,shifting of  the ,perspective4    
,jesus carried with him to the grave the
 secret of the ,passion which  was to be
 revealed to the inheritors of the      
,kingdom at its coming4 ,but  the       
,kingdom did not come4 ,thus it is to be
 explained that though he  indeed had   
given intimation of his ,passion to the 
,disciples1 yet they1  when the event   
came to pass1 knew no interpretation of 
it4  ,nevertheless1 in some way they had
 to explain it1 by the help of such     
intimations as they could recall4 ,this 
accounts for the fact that the  theory  
of the early ,church regarding the      
,passion of ,jesus was far  poorer than 

his ,secret4 ,the explanation of the    
,church focussed  principally upon one  
fact3 ,in consequence of the ,passion   
and the  ,resurrection from the dead he 
is the ,messiah4 ,in this sense the     
,passion and the ,exaltation are        
foreordained in the ,scripture4         
,while ,jesus' secret brought his death 
and the dawning of the ,kingdom  into   
the closest pg #bdc temporal and causal 
connection1 for the  primitive ,church1 
on the other hand1 a past event1 as     
such1  constituted the object to be     
explained1 since the ,kingdom had not   
arrived and the original causal         
connection was dissolved along with  the
 temporal4    ,now with reference to his
 death ,jesus had spoken also of        
atonement and  forgiveness of sins4 ,but
 the thoughts which he associated       
therewith  the events had rendered      
entirely impossible4 ,the indefinite    
8many10  who were to apply the ransom to
 themselves in the knowledge that he    
had suffered for them1 simply did not   

exist2 for the ,kingdom had not  yet    
appeared4 ,only from that point of      
vantage1 however1 could one  apprehend  
that he had performed the ,atonement of 
,affliction for the  inheritors of the  
,kingdom4    ,in the meantime the       
situation was entirely different3 8the  
believers0  had taken the place of the  
8many40 ,those who believe in the       
messiahship of ,jesus have the          
forgiveness of sins1--this sentence1 as 
the sermon at ,pentecost shows1 was a   
constituent of the earlier  ,apostolic  
preaching 7,acts #b3ch74 ,but to what   
extent one had thereby  forgiveness of  
sins1--in that consisted the problem4   
,this1 however1 was  historically       
insoluble1 for according to ,jesus'     
secret of the ,passion  pg #bdd the     
forgiveness of sins applied not to those
 who believe in  ,jesus-,christ1 but to 
the inheritors of the ,kingdom4         
,therefore1 however  profound they may  
be1 and however true to the religious   
consciousness  of their time1 none of   

the attempts to explain the significance
 of the  ,passion1 from ,paul to        
,ritschl1 apprehend the thought of      
,jesus1 because  they proceed upon an   
entirely different assumption4    ,as   
all of these theories sought            
nevertheless to legitimate themselves   
historically1 we witness the astonishing
 spectacle1 that the most  diverse      
interpretations of his ,passion are put 
into the mouth of  ,jesus1--of which1   
however1 not one can even remotely      
explain how out of  such a conception   
the primitive ,apostolic estimate of the
 ,death could  have been derived4 ,the  
same is true of the modern-historical   
solution4  ,if ,jesus taught the        
,disciples to understand the ethical    
significance  of his death1 why did the 
primitive ,christian explanation of the 
,passion confine itself to the notion of
 conformity with ,scripture and  the    
8forgiveness of sins08    ,to this      
question the modern-historical solution 
furnishes no answer4  ,the              

eschatologico-historical1 on the other  
hand1 is able to take  account          
perspectively of the necessary          
distortion which ,jesus' idea of  the   
,passion pg #bde underwent in the       
primitive ,church4 ,it indicates  which 
elements alone of the ,passion secret   
could still subsist after  his death4   
,because it grasps the connection       
between the early  ,christian           
interpretation and the thought of ,jesus
 the  eschatologico-historical solution 
is the right one4    ,the abolition of  
the causal connection between the death 
of ,jesus and  the realisation of the   
,kingdom was fatal to the early         
,christian  eschatology4 ,with the      
secret of the ,passion1 the secret of   
the ,kingdom  likewise perished4 ,this1 
however1 meant nothing less than that   
eschatology lost precisely that specific
 8,christian0 character which  ,jesus   
had imparted to it4 ,the active ethical 
element which served to  moralise it    
dropped out4 ,thus the eschatology of   

the early ,church was  8dechristianised0
 by ,jesus' death4 ,therewith it sank   
back again to the  level of contemporary
 ,jewish thought4 ,the ,kingdom is again
 an object  of expectation merely4 ,that
 moral conversion is effective actively 
to  hasten its coming1--this secret was 
buried with ,jesus4 ,now men repented   
and strove after moral renewal as in the
 days of the ,baptist4    ,this         
dechristianising was manifest especially
 in the matter of the  final            
,affliction4 pg #bdf ,according to the  
,passion idea of the first  period1 the 
believers must suffer along with the    
,messiah2 according to  that of the     
second1 he was resolved to endure the   
,affliction for them4  ,in the early    
,church the believers expected the      
,affliction before the  appearing of the
 ,messiah1 as was the case in the       
contemporary ,jewish  conception2 for   
the ,passion secret of ,jesus was not   
known to them4  ,therefore the ,jewish  
apocalypses belonged to them just as    

much as to  the other ,jews1 only with  
the difference that the crucified ,jesus
 was  to be the coming ,messiah4 ,early 
,christian eschatology was therefore    
still 8,christian0 only through the     
person of ,jesus1 no longer  through his
 spirit1 as was the case in the secret  
of the ,kingdom of  ,god and in the     
secret of the ,passion4    ,this        
furnishes a criterion for judging 8the  
,synoptic apocalypse0 7,mark  #ac74     
,even though it may contain single      
eschatological sayings  attributable to 
,jesus1 the discourse as such is        
necessarily  unhistorical4 ,it betrays  
the perspective of the time after       
,jesus'  death4 ,during the days at     
,jerusalem ,jesus could speak of no     
general  ,affliction before the coming  
of the ,son of ,man4 ,the ,synoptic     
apocalypse stands in direct             
contradiction to the secret of the      
,passion1 since this indeed simply pg   
#bdg abolishes the general  ,affliction 
of the last times4 ,therefore it is     

unhistorical4  ,apocalyptic discourses  
with intimation of the final ,affliction
 belong  to the ,galilean period at the 
time of the mission of the ,twelve4 ,the
  discourse to the ,apostles on that    
occasion is the historical ,synoptic    
apocalypse4 ,about a time of affliction 
after his death ,jesus never  uttered a 
word to his ,disciples1 for it lay      
beyond his field of  vision4            
,therefore with the death of ,jesus1 and
 precisely by reason of it1             
eschatology--notwithstanding that the   
primitive ,christian community  still   
completely lived in it--was virtually   
done away with4 ,it was  destined to be 
forced out of the ,christian            
8,weltanschauung10 for it  was          
8dechristianised0 by the fact that in   
parting with the secret of  the ,kingdom
 of ,god and the idea of the ,passion it
 had forfeited also  the inner ethical  
life which was breathed into it by      
,jesus4 ,a tree in  full bloom stricken 
at the root1--such was the fate of      

eschatology1 to  wilt and wither1       
although no one at first suspected it   
was doomed4 ,in  the fact that          
subsequent history compulsorily created 
in the ,church an  uneschatological view
 of the world1 it only accomplished what
 in the  nature of things was already   
determined by ,jesus' death4    pg #bdh 
,the death of ,jesus the end of         
eschatology6 ,the ,messiah who upon     
earth  was not such--the end of the     
messianic expectation6 ,the view of the 
world in which ,jesus lived and preached
 was eschatological3 the  8,christian   
view of the world0 which he founded by  
his death carries  mankind forever      
beyond eschatology6 ,that is the great  
secret of the  ,christian 8scheme of    
salvation40    ,for ,jesus and his      
,disciples his death was1 according to  
the  eschatological view1 merely a      
transitional event4 ,as soon1 however1  
as the event occurred it became the     
central fact upon which the new1        
uneschatological view was built up4 ,in 

primitive ,christianity the old  and new
 were still side by side4    ,the       
adherents of ,jesus believed in the     
coming of the ,kingdom because  his     
imposing personality accredited the     
message4 ,the ,church after his  death  
believed in his messiahship and expected
 the coming of the  ,kingdom4 ,we       
believe that in his ethical-religious   
personality1 as  revealed in his        
ministry and suffering1 the ,messiah and
 the ,kingdom  are come4    ,the        
situation may be likened to the course  
of the sun4 ,its brightness  breaks     
forth while it is still behind the      
mountains4 ,the dark clouds  take colour
 from its rays1 and the conflict pg #bdi
 of light and  darkness produces a play 
of fantastic imagery4 ,the sun itself is
 not  yet visible3 it is there only in  
the sense that the light issues from    
it4 ,as the sun behind the morning      
glow1--so appeared the personality of   
,jesus of ,nazareth to his              
contemporaries in the pre-messianic age4

    ,at the moment when the heaven glows
 with intensest colouring the sun       
itself rises above the horizon4 ,but    
with this the wealth of colour  begins  
gradually to diminish4 ,the fantastic   
images pale and vanish  because the sun 
itself dissolves the clouds upon which  
they are  formed4 ,as the rising sun    
above the horizon1--so appeared ,jesus  
,christ  to the primitive ,church in its
 eschatological expectation4    ,as the 
sun at midday1--so he appears to us4 ,we
 know nothing of morning  and evening   
glow2 we see only the white brilliance  
which pervades all4  ,but the fact that 
the sun now shines for us in such a     
light does not  justify us in conceiving
 the sunrise also as if it were a       
brilliant  disk of midday brightness    
emerging above the horizon4 ,our modern 
view  of ,jesus' death is true1 true in 
its inmost nature1 because it  reflects 
his ethical-religious personality in the
 thoughts of our  time4 ,but when we    
import this into the history pg #bej of 

,jesus and  of primitive ,christianity  
we commit the same blunder as were we to
  paint the sunrise without the morning 
glow4    ,in genuine historical         
knowledge there is liberating and       
helping power4  ,our faith is built upon
 the personality of ,jesus4 ,but between
 our  world-view and that in which he   
lived and laboured there lies a deep    
and seemingly unbridgeable gulf4 ,men   
therefore saw themselves obliged  to    
detach as it were his personality from  
his world-view and touch it  up with    
modern colours4    ,this produced a     
picture of ,jesus which was strangely   
lifeless and  vague4 ,one got a hybrid  
figure1 half modern1 half antique4 ,with
 much  else that is modern1 men         
transferred to him our modern           
psychology1  without always recognising 
clearly that it is not applicable to him
  and necessarily belittles him4 ,for it
 is derived from mediocre minds  which  
are a patchwork of opinions and         
apprehend and observe themselves  only  

in a constant flux of development4      
,jesus1 however1 is a  superhuman       
personality moulded in one piece4       
,thus modern theology does violence to  
history and psychology1 inasmuch  as it 
cannot prove what right we have to      
segregate ,jesus from his age1  to      
translate his personality into the terms
 of our modern thought1 and  to conceive
 pg #bea of him as 8,messiah0 and 8,son 
of ,god0 outside of  the ,jewish        
framework4    ,genuine historical       
knowledge1 however1 restores to theology
 full  freedom of movement6 ,it presents
 to it the personality of ,jesus in an  
eschatological world-view1 yet one which
 is modern through and through  because 
,his mighty spirit pervades it4    ,this
 ,jesus is far greater than the one     
conceived in modern terms3 he  is really
 a superhuman personality4 ,with his    
death he destroyed the  form of his     
8,weltanschauung10 rendering his own    
eschatology  impossible4 ,thereby he    
gives to all peoples and to all times   

the right  to apprehend him in terms of 
their thoughts and conceptions1 in order
  that his spirit may pervade their     
8,weltanschauung0 as it quickened and   
transfigured the ,jewish eschatology4   
,therefore may modern theology1 just by 
reason of a genuine historical          
knowledge1 claim freedom of movement1   
without being hampered  continually by  
petty historical expedients which       
nowadays are often  resorted to at the  
expense of historical veracity4         
,theology is not  bound to graze in a   
paddock4 ,it is free1 for its task is to
 found our  ,christian view of the world
 solely upon the personality of ,jesus  
,christ1 irrespective of the pg #beb    
form in which it expressed itself  in   
his time4 ,he himself has destroyed this
 form with his death4  ,history prompts 
theology to this unhistorical step4     
,as ,jesus gave up the ghost1 the ,roman
 centurion said1 8,truly this man  was  
the ,son of ,god0 7,mk #ae3ci74 ,thus at
 the moment of his death the  lofty     

dignity of ,jesus was set free for      
expression in all tongues1  among all   
nations1 and for all philosophies4      
pg #bec    ,,chapter ,x    ,,summary    
,,of ,,the ,,life ,,of ,,jesus          
,,the 8,life of ,jesus0 is limited to   
the last months of his existence on     
earth4 ,at the season of the summer     
seed-sowing he began his ministry  and  
ended it upon the cross at ,easter of   
the following year4    ,his public      
ministry may be counted in weeks4 ,the  
first period extends  from seed time to 
harvest2 the second comprises the days  
of his  appearance in ,jerusalem4       
,autumn and winter he spent in heathen  
territory alone with his ,disciples4    
,before him the ,baptist had appeared   
and had borne emphatic witness to  the  
nearness of the ,kingdom and the coming 
of the mighty pre-messianic             
,forerunner1 with whose appearance the  
pouring out of the ,holy ,ghost  should 
take place4 ,according to ,joel1 this   
among other miracles was  the sign that 

the ,day of ,judgment was imminent4     
,john himself never  imagined that he   
was this ,forerunner2 nor did such a    
thought occur to  the people1 for he had
 not ushered in the age of miracles4 pg 
#bed ,he  is a prophet1--that was the   
universal opinion4    ,about ,jesus'    
earlier development we know nothing4    
,all lies in the  dark4 ,only this is   
sure3 at his baptism the secret of his  
existence  was disclosed to             
him1--namely1 that he was the one whom  
,god had  destined to be the ,messiah4  
,with this revelation he was complete1  
and  underwent no further development4  
,for now he is assured that1 until  the 
near coming of the messianic age which  
was to reveal his glorious  dignity1 he 
has to labour for the ,kingdom as the   
unrecognised and  hidden ,messiah1 and  
must approve and purify himself together
 with his  friends in the final         
,affliction4    ,the idea of suffering  
was thus included in his messianic      
consciousness1 just as the notion of the

 pre-messianic ,affliction was          
indissolubly connected with the         
expectation of the ,kingdom4 ,earthly   
events could not influence ,jesus'      
course4 ,his secret raised him above    
the world1 even though he still walked  
as a man among men4    ,his appearing   
and his proclamation have to do only    
with the near  approach of the ,kingdom4
 ,his preaching is that of ,john1 only  
that he  confirms it by signs4 ,although
 his secret controls all his preaching1 
yet no pg #bee one may know of it1 for  
he must remain unrecognised  till the   
new on dawns4    ,like his secret1 so   
also is his whole ethical outlook ruled 
by the  contrast of 8,now and ,then40   
,it is a question of repentance unto the
  ,kingdom1 and the conquest of the     
righteousness which renders one fit  for
 it1--for only the righteous inherit the
 ,kingdom4 ,this righteousness  is      
higher than that of the ,law1 for he    
knows that the law and the  ,prophets   
prophesied until ,john1--with the       

,baptist1 however1 one finds  oneself in
 the ages of the ,forerunner1           
immediately before the dawn of  the     
,kingdom4    ,therefore1 as the future  
,messiah1 he must preach and work that  
higher  morality4 ,the poor in spirit1  
the meek1 those that endure suffering1  
those that hunger and thirst after      
righteousness1 the merciful1 the  pure  
in heart1 the peacemakers1--these all   
are blessed because by this  mark they  
are destined for the ,kingdom4          
,behind this ethical preaching looms the
 secret of the ,kingdom of ,god4  ,that 
which1 as performed by the individual1  
constitutes moral renewal  in           
preparation for the ,kingdom1 signifies1
 as accomplished by the  community1 a   
fact through which the realisation of   
the ,kingdom in a  supernatural way will
 pg #bef be hastened4 ,thus individual  
and social  ethics blend in the great   
secret4 ,as the plentiful harvest1 by   
,god's  wonderful working1 follows      
mysteriously upon the sowing1 so comes  

also  the ,kingdom of ,god1 by reason of
 man's moral renewal1 but  substantially
 without his assistance4    ,the parable
 contains also the suggestion of a      
chronological  coincidence4 ,jesus spoke
 at the season of seed-sowing and       
expected the  ,kingdom at the time of   
the harvest4 ,nature was ,god's clock4  
,with the  last seed-sowing he had set  
it for the last time4    ,the secret of 
the ,kingdom of ,god is the             
transfiguration in celestial  light of  
the ethics of the early prophets1       
according to which also the  final state
 of glory will be brought about by ,god 
only on condition of  the moral         
conversion of ,israel4 ,in sovereign    
style ,jesus effects the  synthesis of  
the apocalyptic of ,daniel and the      
ethics of the ,prophets4  ,with him it  
is not a question of eschatological     
ethics1 rather is his  world view an    
ethical eschatology4 ,as such it is     
modern4    ,the signs and wonders also  
come under a double point of view4 ,for 

the  people they are merely to confirm  
the preaching of the nearness of the    
,kingdom4 ,whosoever now does not       
believe that the time is so far         
advanced1 pg #beg he has no excuse4 ,the
 signs and wonders condemn  him1 for    
they plainly attest that the power of   
ungodliness is coming  to an end4       
,for ,jesus1 however1 there lay behind  
this affirmation the secret of  the     
,kingdom of ,god4 ,when the ,pharisees  
wished to ascribe these very  signs to  
the power of ,satan1 he alluded to the  
secret by a parable4 ,by  his acts he   
binds the power of ungodliness1 as one  
falls upon a strong  man and renders him
 harmless before attempting to rob him  
of his  possessions4 ,wherefore1 in     
sending out his ,apostles1 he gives     
them1  together with the charge to      
preach1 authority over unclean spirits4 
,they are to deal the last blow4    ,a  
third element in the preaching of the   
,kingdom was the intimation of  the     
pre-messianic ,affliction4 ,the         

believers must be prepared to pass  with
 him through that time of trial1 in     
which they are to prove  themselves the 
elect of the ,kingdom by stedfast       
resistance to the last  attack of the   
power of the world4 ,this attack will   
concentrate about  his person2 therefore
 they must stand by him even unto death4
 ,only  life in ,god's ,kingdom is real 
life4 ,the ,son of ,man will judge them 
according as they have stood by him1    
,jesus1 or no4 ,thus ,jesus at the      
conclusion of the pg #beh ,beatitudes   
turns to his own ,disciples with  the   
words 8,blessed are ye when men         
persecute you for my sake40 ,the  charge
 to the ,apostles turns into a          
consideration of the ,affliction4  ,the 
embassage to the ,baptist about the     
imminence of the ,kingdom  concludes    
with the word 8,blessed is he whosoever 
shall not be offended  in me40 ,at      
,bethsaida1 the morning after he had    
celebrated the ,supper  by the seashore1
 he adjured the multitude to stand by   

him1 even when  he shall become an      
object of shame and scorn in this sinful
  world1--their blessedness depends upon
 this4    ,this ,affliction meant not   
only a probation but also an atonement4 
,it  is foreordained in the messianic   
drama1 because ,god requires of the     
adherents of the ,kingdom a satisfaction
 for their transgressions in  this on4  
,but he is almighty4 ,in this           
omnipotence he determines the  question 
of membership in the ,kingdom and the   
place each shall occupy  therein1       
without himself being bound by any      
determining cause  whatsoever4 ,so also 
in view of his omnipotence the necessity
 of the  final ,affliction is only      
relative4 ,he can abrogate it4 ,the last
 three  petitions of the ,lord's ,prayer
 contemplate this possibility4 ,after   
beseeching ,god that he would send the  
pg #bei ,kingdom1 that his name  might  
be blessed and his will be done on earth
 as it is in heaven1 men  beg him to    
forgive them the transgressions and     

spare them the  ,temptation1 rescuing   
them directly from the power of evil4   
,this was the content of ,jesus'        
preaching during the first period4 ,he  
remained throughout this time on the    
northern shore of the lake4  ,chorazin1 
,bethsaida1 and ,capernaum were the     
principal centres of his  activity4     
,from thence he made an excursion across
 the lake to the  region of the ,ten    
,cities and a journey to ,nazareth4     
,precisely in the towns which were the  
scenes of his chief activity he         
encountered unbelief4 ,the curse which  
he must utter over them is proof  of it4
 ,the ,pharisees1 moreover1 were hostile
 and sought to discredit  him with the  
people1 on account of his very miracles4
 ,in ,nazareth he  had experience of the
 fact that a prophet is without honour  
in his own  country4    ,thus the       
,galilean period was anything but a     
fortunate one4 ,such  outward ill       
success1 however1 signified nothing for 
the coming of  the ,kingdom4 ,the       

unbelieving cities merely brought down  
judgment upon  themselves4 ,jesus had   
other mysterious indications for        
measuring the  approach of the ,kingdom4
 ,by pg #bfj these he recognised that   
the time  was come4 ,for this reason he 
sent forth the ,apostles just as they   
were  returning from ,nazareth1 for it  
was harvest time4    ,by means of their 
preaching and their signs the reputation
 of his  mighty personality spread far  
and wide4 ,now begins the time of       
success6 ,john in prison hears of it and
 sends his disciples to ask him  if he  
is 8he that should come10 for from his  
miracles he concluded  that the time of 
the mighty ,forerunner whom he had      
heralded had  arrived4    ,jesus        
performed signs1 his ,disciples had     
power over the spirits4 ,when  he spoke 
of the ,judgment he laid stress upon the
 fact that the ,son of  ,man stood in   
such solidarity with him that he would  
recognise only  such as had stood by    
him1 ,jesus4 ,the people therefore      

opined that he  might be the one for    
whom all were looking1 and the ,baptist 
desired to  have assurance on this      
point4    ,jesus cannot tell him who he 
is4 8,the time is far advanced0--that is
  the gist of his reply4 ,after the     
departure of the messengers ,jesus      
turned to the people and signified in   
mysterious terms that the time  is      
indeed much further advanced than the   
,baptist dreamed in asking  such a      
question4 ,the era of the ,forerunner   
had already begun pg #bfa  with the     
appearance of the ,baptist himself4     
,from that time on the  ,kingdom of ,god
 is with violence compelled to draw     
near4 ,he himself who  asks the question
 is ,elijah--if they could comprehend   
it4 ,men were not  able to perceive that
 the man in prison was ,elijah4 ,when he
 began his  preaching1 they knew not the
 time4 ,that was due not alone to the   
fact  that ,john performed no miracles1 
but to the hardening of their hearts4   
,they are unreasonable children that do 

not know what they want4 ,now  there is 
one here who performs signs1--but even  
on his testimony they  do not believe   
the nearness of the ,kingdom4 ,so the   
curse upon ,chorazin  and ,bethsaida    
concludes the 8eulogy upon the          
,baptist40    ,the sending of the       
,twelve was the last effort for bringing
 about the  ,kingdom4 ,as they then     
returned1 announced to him their        
success1 and  reported that they had    
power over the evil spirits1 it         
signified to  him1 all is ready4 ,so now
 he expects the dawn of the ,kingdom in 
the  most immediate future1--it had     
seemed to him1 indeed1 already doubtful 
whether the ,twelve would return before 
this event4 ,he had even said to  them  
that the appearing of the ,son of ,man  
would overtake them before  they had    
gone through the cities of ,israel4     
pg #bfb    ,his work is done4 ,now he   
requires to collect himself and to be   
alone  with his ,disciples4 ,they enter 
a boat and sail along the coast towards 

the north4 ,but the multitude which had 
gathered about him at the  preaching of 
the ,disciples1 in order to await the   
,kingdom with him1  now follow after    
them along the shore and surprise them  
at their  landing upon a lonely beach4  
,as it was evening the ,disciples       
desired that he would send the people   
away to find food in the neighbouring   
hamlets4 ,for him1 however1 the  hour is
 too solemn to be profaned by an earthly
 meal4 ,before sending  them away he    
bids them sit down and celebrates with  
them an  anticipation of the messianic  
feast4 ,to the community that was       
gathered about him to await the         
,kingdom1 he1 the ,messiah to be1       
distributes hallowed food1 mysteriously 
consecrating them thereby to  be        
partakers of the heavenly banquet4 ,as  
they did not know his secret1  they     
understood as little as did his         
,disciples the significance of his  act4
 ,they comprehended only that it meant  
something wonderfully  solemn1 and they 

questioned within themselves about it4  
,thereupon he sent them away4 ,he       
ordered the ,disciples to skirt the     
coast to ,bethsaida4 pg #bfc ,for his   
part he betook himself to the  mountain 
to pray and then followed along the     
shore on foot4 ,as his  figure appeared 
to them in the obscurity of the night   
they  believed--under the impression of 
the ,supper where he stood before them  
in mysterious majesty--that his         
supernatural apparition approached them 
over the turbulent waves through which  
they were toiling to the shore4    ,the 
morning after the ,supper by the        
seashore he collected the people  and   
the ,disciples about him at ,bethsaida  
and warned them to stand by  him and not
 to deny him in the humiliation4    ,six
 days later he goes with the ,three to  
the mountain where he had  prayed alone4
 ,there he is revealed to them as the   
,messiah4 ,on the way  home he forbade  
them to say anything about it until at  
the  ,resurrection he should be revealed

 in the glory of the ,son of ,man4      
,they1 however1 still remark the failure
 of ,elijah to appear1 who yet  must    
come before the ,resurrection of the    
dead can take place4 ,they  were not    
present at the eulogy over the ,baptist 
to hear the mysterious  intimation he   
let fall4 ,he must therefore make it    
clear to them now  that the beheaded    
prisoner was ,elijah4 ,they should take 
no offence at  his fate1 for it was so  
ordained4 ,he also who pg #bfd is to be 
,son of  ,man must suffer many things   
and be set at naught4 ,so the ,scripture
  will have it4    ,the ,kingdom which  
,jesus expected so very soon failed to  
make its  appearance4 ,this first       
eschatological delay and postponement   
was  momentous for the fate of the      
,gospel tradition1 inasmuch as now all  
the events related to the mission of the
 ,twelve became unintelligible1  because
 all consciousness was lost of the fact 
that the most intense  eschatological   
expectation then inspired ,jesus and his

 following4  ,hence it is that precisely
 this period is confused and obscure in 
the  accounts1 and all the more so      
because several incidents remained      
enigmatical to those even who had a part
 in the experience4 ,thus the           
sacramental ,supper by the seashore     
became in the tradition a  8miraculous  
feeding10 in a sense totally different  
from that which  ,jesus had in mind4    
,therewith1 too1 the motives of ,jesus' 
disappearance became  unintelligible4   
,it seems to be a case of flight1 while 
on the other  hand the accounts give no 
hint how matters had come to such a     
pass4  ,the key to the historical       
understanding of the life of ,jesus lies
 in  the perception of the two          
corresponding points at which the       
eschatological expectation pg #bfe      
culminated4 ,during the days at         
,jerusalem there was a return of the    
enthusiasm which had already  showed    
itself in the days at ,bethsaida4       
,without this assumption we are  left   

with a yawning gap in the ,gospel       
tradition between the mission of  the   
,twelve and the journey to ,jerusalem4  
,historians find themselves  compelled  
to invent a period of ,galilean defeat  
in order to  establish some connection  
between the recorded facts1--as if a    
section  were missing in our ,gospels4  
,that is the weak point of all the      
8lives  of ,jesus40    ,by his retreat  
into the region of the ,genesareth      
,jesus withdrew  himself from the       
,pharisees and the people in order to be
 alone with  his ,disciples1 as he had  
in vain tried to do since their return  
from  their mission4 ,he urgently needed
 such a retreat1 for he had to come  to 
an understanding about two messianic    
facts4    ,why is the ,baptist executed 
by the secular authority before the     
messianic time has dawned8    ,why does 
the ,kingdom fail to appear             
notwithstanding that the tokens of  its 
dawning are present8    ,the secret is  
made known to him through the           

,scripture3 ,god brings the  ,kingdom pg
 #bff about without the general         
,affliction4 ,he whom ,god  has destined
 to reign in glory accomplishes it upon 
himself by being  tried as a malefactor 
and condemned4 ,wherefore the others go 
free3 he  makes the atonement for them4 
,what though they believe that ,god     
punishes him1 though they become        
offended in him who preached unto  them 
righteousness1--when after his ,passion 
the glory dawns1 then shall  they see   
that he has suffered for them4    ,thus 
,jesus read in the ,prophet ,isaiah what
 ,god had determined for him1  the      
,elect4 ,the end of the ,baptist showed 
him in what form he was  destined to    
suffer this condemnation3 he must be put
 to death by the  secular authority as a
 malefactor in the sight of all the     
people4  ,therefore he must make his way
 up to ,jerusalem for the season when   
all  ,israel is gathered there4    ,as  
soon therefore as the time came for the 
,passover pilgrimage he set  out with   

his ,disciples4 ,before they left the   
north country he asked  them whom the   
people took him to be4 ,for reply they  
could only say  that he was taken for   
,elijah4 ,but ,peter1 mindful of the    
revelation on  the mountain near        
,bethsaida1 said3 ,thou art the ,son of 
,god4 ,whereupon  ,jesus informed them  
of his secret4 pg #bfg ,yes1 he it is   
who shall be  revealed as ,son of ,man  
at the ,resurrection4 ,but before that1 
it is  decreed that he must be delivered
 to the high priests and elders to be   
condemned and put to death4 ,god so     
wills it4 ,for this cause they are      
going up to ,jerusalem4    ,peter       
resents this new disclosure1 for in the 
revelation on the  mountain there was   
nothing said to such an effect4 ,he     
takes ,jesus  apart and appeals to him  
energetically4 ,whereupon he is sharply 
rebuked as one who gives ear to human   
considerations when ,god speaks4        
,this journey to ,jerusalem was the     
funeral march to victory4 ,within the   

secret of the ,passion lay concealed the
 secret of the ,kingdom4 ,they  marched 
after him1 and knew only that when all  
this was accomplished  he would be      
,messiah4 ,they were sorrowful for what 
must come to pass2  they did not        
understand why it must be so1 and they  
durst not ask him4  ,but above all1     
their thoughts were occupied about the  
conditions that  awaited them in the    
approaching ,kingdom4 ,when once he was 
,messiah1  what would they then be8     
,that occupied their minds1 and about it
 they  talked with one another4 ,but he 
reproved them and explained why he  must
 pg #bfh suffer4 ,only through          
humiliation and the meek sacrifice  of  
service is one prepared to reign in the 
,kingdom of ,god4 ,therefore  must he1  
who shall exercise supreme authority as 
,son of ,man1 make now  an atonement for
 many by giving up his life in meek     
sacrifice4    ,with the arrival upon the
 ,jewish territory begins the second    
period of  ,jesus' public ministry4 ,he 

is again surrounded by the people4 ,in  
,jericho a multitude gathers to see him 
pass through4 ,by the healing of  a     
blind beggar1 the son of ,timus1 the    
people are convinced that he is  the    
great ,forerunner1 just as they thought 
already in ,galilee4 ,the  jubilant     
multitudes prepare for him a festal     
entry into ,jerusalem4 ,as  the one who 
according to prophecy precedes the      
,messiah they acclaim  him with         
,hosanna4 ,hosanna in the highest1      
however1 is their acclaim  of the       
,kingdom about to appear4 ,therewith the
 same situation is  reached again as in 
the great days near ,bethsaida3 ,jesus  
is thronged  by the multitudes expectant
 of the ,kingdom4    ,the instruction   
contained in the parables which were    
uttered at  ,jerusalem has to do with   
the nearness of the ,kingdom4 ,they are 
cries  of warning1 with a note of menace
 as well for those that harden their    
hearts pg #bfi against the message4     
,what agitates men's minds is not  the  

question1 ,is he the ,messiah1 or no8   
but1 ,is the ,kingdom so near as  he    
says1 or no8    ,the ,pharisees and     
,scribes knew not what hour had struck4 
,they showed a  complete lack of        
sensibility for the nearness of the     
,kingdom1 for else  they could not have 
propounded to him questions which in    
view of the  advanced hour had lost all 
significance4 ,what difference does it  
make  now about the ,roman tribute8     
,what do the farfetched ,sadduceean     
arguments amount to against the         
possibility of the resurrection of the  
dead8 ,soon1 with the advent of the     
,kingdom1 all earthly rule is done      
away1 as well as the earthly human      
nature itself4    ,if only they         
understood the signs of the times6 ,he  
proposes to them  two questions1 which  
should cause them to ponder and hence   
take note  that the time they live in is
 pregnant with a great secret which is  
not dreamed of in the learning of the   
,scribes4    ,by what authority did the 

,baptist act8 ,if they but knew that he 
was  the ,forerunner1 as ,jesus had     
mysteriously suggested to the people1   
then they must know too that the hour of
 the ,kingdom had struck4    ,how is the
 ,messiah at one time ,david's pg #bgj  
,son--that is1  subordinate to him2 at  
another1 ,david's ,lord--that is1 his   
superior8  ,if they could explain that1 
then would they understand also how he  
who  now labours lowly and unknown in   
behalf of ,god's ,kingdom shall be      
revealed as ,lord and ,christ4    ,but  
as it is they do not even suspect that  
the messianic indications  harbour      
secrets4 ,with all their learning they  
are blind leaders of  the blind1 who1   
instead of making the people receptive  
for the  ,kingdom1 harden their hearts1 
and instead of drawing out from the ,law
  the higher morality which renders men 
meet for the ,kingdom1 labour  against  
it with their petty outward precepts and
 draw the people after  them to         
perdition4 ,hence3 ,woe to the          

,pharisees and scribes6    ,true1 even  
among them are such as have kept an open
 eye4 ,the scribe  who put to him the   
question about the great commandment and
 welcomed  his reply is commended as    
8having understanding0 and therefore    
8not  far from the ,kingdom of          
,god10--for he shall belong to it when  
it  appears4    ,but the mass of the    
,pharisees and scribes understand him so
 little  that they decree his death4    
,they had no effective charge to bring  
against his behaviour4 ,a disrespectful 
word about the ,temple--that was  all4  
pg #bga ,then ,judas betrayed to them   
the secret4 ,now he was  condemned4     
,in the neighbourhood of death ,jesus   
draws himself up to the same  triumphant
 stature as in the days by the          
seaside1--for with death comes  the     
,kingdom4 ,on that occasion he had      
celebrated with the believers a  mystic 
feast as an anticipation of the         
messianic banquet2 so now he  rises at  
the end of the last earthly supper and  

distributes to the  ,disciples hallowed 
food and drink1 intimating to them with 
a solemn  voice that this is the last   
earthly meal1 for they are soon to be   
united at the banquet in the ,father's  
,kingdom4 ,two corresponding  parables  
suggest the secret of the ,passion4 ,for
 him1 the bread and  wine which he hands
 them at the ,supper are his body and   
his blood1 for  by the sacrifice of     
himself unto death he ushers in the     
messianic  feast4 ,the parabolic saying 
remained obscure to the ,disciples4 ,it 
was  also not intended for them1 its    
purpose was not to explain anything to  
them1--for it was an enigma-parable4    
,now1 as the great hour approaches1 he  
seeks again1 as after the ,supper  by   
the seashore1 a lonely spot where he may
 pray4 ,he bears the  ,affliction for   
others4 ,therefore he can say to the    
,disciples  beforehand that in the pg   
#bgb night they shall all be offended in
  him--and he does not need to condemn  
them1 for the ,scripture had so         

determined it4 ,what endless peace lies 
in this word6 ,indeed1 he  comforts     
them3 after the ,resurrection he will   
gather them about him  and go before    
them in messianic glory unto ,galilee1  
retracing the same  road along which    
they had followed him on his way to     
death4    ,it still remained1 however1  
within the scope of ,god's omnipotence  
to  eliminate the ,affliction for him   
also4 ,wherefore1 as once he prayed     
with the believers1 8,and lead us not   
into the ,temptation10 so now he  prays 
for himself1 that ,god may permit the   
cup of suffering to pass  his lips by4  
,true1 if it be ,god's will1 he feels   
himself strong enough  to drink it4 ,he 
is sorrowful rather for the ,three4 ,the
 sons of  ,zebedee1 to gain the seats   
upon the throne1 have boasted that they 
can  drink with him the cup of suffering
 and receive with him the baptism  of   
suffering4 ,peter swore that he would   
stand by him even if he must  die with  
him4 ,he knows not what ,god has        

ordained for them1--whether he  will lay
 upon them what they desire to          
undertake4 ,therefore he bids  them     
remain near him4 ,and while he prays    
,god for himself he thinks of  them and 
twice wakes them up1 bidding pg #bgc    
them remain awake and  beseech ,god that
 he may not lead them through the       
,temptation4    ,the third time he comes
 to them the betrayer with his band is  
near4  ,the hour is come1--therefore he 
draws himself up to the full stature of 
his majesty4 ,he is alone1 his          
,disciples flee4    ,the hearing of     
witnesses is merely a pretence4 ,after  
they have gone  the ,high ,priest puts  
directly the question about the         
messiahship4 8,i  am10 said ,jesus1     
referring them at the same time to the  
hour when he  shall appear as ,son of   
,man on the clouds of heaven surrounded 
by the  angels4 ,therefore he was found 
guilty of blasphemy and condemned to    
death4    ,on the afternoon of the      
fourteenth of ,nisan1 as they ate the   

,paschal  lamb at even1 he uttered a    
loud cry and died4            pg #bgd   
,,postscript      ,,the judgments passed
 upon this realistic account of the life
 of ,jesus  may be very diverse1        
according to the dogmatic1 historical1  
or  literary point of view of the       
critics4 ,only1 with the aim of the     
book may they not find fault3 to depict 
the figure of ,jesus in its             
overwhelming heroic greatness and to    
impress it upon the modern age  and upon
 the modern theology4    ,the heroic    
recedes from our modern                 
8,weltanschauung10 our ,christianity1   
and our conception of the person of     
,jesus4 ,wherefore men have  humanised  
and humbled him4 ,renan has stripped off
 his halo and reduced  him to a         
sentimental figure1 coward spirits like 
,schopenhauer have  dared to appeal to  
him for their enervating philosophy1 and
 our  generation has modernised him1    
with the notion that it could           
comprehend his character and development

 psychologically4    ,we must go back to
 the point where we can feel again the  
heroic in  ,jesus4 ,before that         
mysterious ,person1 who1 in the form of 
his time1  knew that he was creating pg 
#bge upon the foundation of his life and
  death a moral world which bears his   
name1 we must be forced to lay  our     
faces in the dust1 without daring even  
to wish to understand his  nature4 ,only
 then can the heroic in our             
,christianity and in our                
8,weltanschauung0 be again revived4     
,,transcriber',s ,,notes    ,i have used
 scans of two copies of the original    
version of the book3  one from the ,new 
,york ,public library 7scanned by       
,google7 and one from  the ,university  
of ,princeton4 ,this was necessary      
because both books had  considerable    
hand-written additions_/changes that    
obscured the original  text4 ,both are  
available from the ,internet ,archive4  
,the formatting of both the 4htm and    
4txt files has followed that of a       

similar book1 ,the ,quest of the        
,historic ,jesus1 already in ,project   
,gutenberg4 ,evidently this was a poor  
choice since several of the problems    
identified in my first submission were  
copied from that book4    ,i have       
included page numbers in the format pg  
xxx for  both 4htm and 4txt4    ,i have 
made several changes to the printer's   
text1 which are listed  below4 ,each    
change has been surrounded with         
characters1 if the  change was only an  
addition of some characters4 ,if some   
characters  have been changed1 the      
correct word is placed after the        
incorrect word  and surrounded with     
characters4 ,scripture references in the
  original book are formatted as        
7chapter77verse74 ,in the 4txt version  
,i  have used the more common form      
7chapter737verse74    ,within the       
printed book both ill success and       
illsuccess appear4 ,the  two-word       
version seemed the better choice4 7see  
#d4 below7    ,several terms appear in  

both two-word and hypenated forms3      
high-priest1 morning-glow1 world-clock1 
modern-historical1 far-reaching1        
passion-idea1 coming-one1 jesus christ4 
,i left all these as they are in the    
book4 ,i decided to harmonize           
fore-ordained 7see below74        #a4   
page #e3 self-7line break7consciousness 
becomes selfconsciousness         7as on
 page #ach74      #b4 page #fd3 ,mk     
#b3bc-c1 #f becomes ,mk #b3bc-c3f       
#c4 page #fg 7twice71 #aeb1 #aeg1 #afg3 
ff7 changed to ff47      #d4 page #fh1  
#fi1 #hg1 #aaf1 #bei1 3 illsuccess      
changed to illsuccess      #e4 page #hi3
 comission changed to commssion      #f4
 page #ij3 ,corazin changed to ,chorazin
      #g4 page #aag3 not inserted into  
,mt #aj3e1 #f      #h4 page #abj3       
dominination changed to domination      
#i4 page #adj3 scripture reference      
corrected from ,joel #c3bh to #b3bh     
#aj4 page #bac3 casual changed to causal
      #aa4 page #bcf3 ,isaiah #dj3ff    
changed to ,isaiah #dj-ff      #ab4 page

 #bdb3 changed fore-ordained to         
foreordained    ,in the 4txt version ,i 
have used utf#h encoding and the        
following markers3        #a4 italic    
text surrounded by       #b4 footnote   
references in the form 7number7