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 about legal purity in Mark vii.; he does not allow this episode to counterbalance the general evidence that Jesus' public work was accompanied by a constantly growing success. Nor does it occur to him to conceive the sojourn of the Lord in Phoenician territory, and His journey to the neighbourhood of Caesarea Philippi, as a compulsory withdrawal from Galilee, an abandonment of His cause in that district, and to head the chapter, as was usual in the second period of the exegesis of Mark, "Flights and Retirements." He is content simply to state that Jesus once visited those regions, and explicitly remarks that while the Synoptists speak of the Pharisees and Scribes as working actively against Him, there is nowhere any hint of a hostile movement on the part of the people, but that, on the contrary, in spite of the Scribes and Pharisees the people are always ready to approve Him and take His part; so much so that His enemies can only hope to get Him into their power by a secret betrayal.

Weisse does not admit any failure in Jesus' work, nor that death came upon Him from without as an inevitable necessity. He cannot, therefore, regard the thought of suffering as forced upon Jesus by outward events. Later interpreters of Mark have often held that the essential thing in the Lord's resolve to die was that by His voluntary acceptance of a fate which was more and more clearly revealing itself as inevitable, He raised it into the sphere of ethico-religious freedom: this was not Weisse's view. Jesus, according to him, was not moved by any outward circumstances when He set out for Jerusalem in order to die there. He did it in obedience to a supra-rational higher necessity. We can at most venture to conjecture that a cessation of His miracle-working power, of which He had become aware, revealed to Him that the hour appointed by God had come. He did, in fact, no further miracle in Jerusalem.

How far Isaiah liii. may have contributed to suggest the conception of such a death being a necessary part of Messiah's work, it is impossible to discover. In the popular expectation there was no thought of the Messiah as suffering. The thought was conceived by Jesus independently, through His deep and penetrating spiritual insight. Without any external suggestion whatever He announces to His disciples that He is to die at Jerusalem, and that He is going thither with that end in view. He journeyed, not to the Passover, but to His death. The fact that it took place at the time of the Feast was, so far as Jesus was concerned, accidental. The circumstances of His entry were such as to suggest anything rather than the fulfilment of His predictions; but though the jubilant multitude surrounded Him day by day, as with a wall of defence, He did not let that make Him falter in His purpose; rather he forced the authorities to arrest Him; He preserved silence