Page:Quest of the Historical Jesus (1911).djvu/369



The prediction of the Parousia of the Son of Man is not the only one which remained unfulfilled. There is the prediction of sufferings which is connected with it. To put it more acurately, the prediction of the appearing of the Son of Man in Matt. x. 23 runs up into a prediction of sufferings, which, working up to a climax, forms the remainder of the discourse at the sending forth of the disciples. This prediction of sufferings has as little to do with objective history as the prediction of the Parousia. Consequently, none of the Lives of Jesus, which follow the lines of a natural psychology, from Weisse down to Oskar Holtzmann, can make anything of it. They either strike it out, or transfer it to the last "gloomy epoch" of the life of Jesus, regard it as an unintelligible anticipation, or put it down to the account of "primitive theology," which serves as a scrap-heap for everything for which they cannot find a place in the "historical life of Jesus."

In the texts it is quite evident that Jesus is not speaking of sufferings after His death, but of sufferings which will befall them as soon as they have gone forth from Him. The death of Jesus is not here pre-supposed, but only the Parousia of the Son of Man, and it is implied that this will occur just after these sufferings and bring them to a close. If the theology of the primitive Church had remoulded the tradition, as is always being asserted, it would have made Jesus give His followers directions for their conduct after His death. That we do not find anything of this kind is the best proof that there can be no question of a remoulding of the Life of Jesus by primitive theology. How easy it would have been for the Early Church to scatter here and there through the discourses of Jesus directions which were only to be applied after His death! But the simple fact is that it did not do so.

The sufferings of which the prospect is held out at the sending forth are doubly, trebly, nay four times over, unhistorical. In the first place-and this is the only point which modern historical theology has noticed-because there is not a shadow of a suggestion in the outward cir- cumstances of anything which could form a natural occasion for such predictions of, and exhortations relating to, sufferings. In the second place-and this has been overlooked by modern theology because it had already declared them to be unhistorical in its own characteristic fashion, viz, by striking them out-because they were not fulfilled. In the third place-and this has not entered into the mind of modern theology at all-because these sayings were spoken in the closest connexion