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 narrative. The problem lies in the conversation during the descent. Against the Messiahship of Jesus, against His rising from the dead, they have only one objection to suggest: Elias had not yet come.

We see here, in the first place, the importance of the revelation which Jesus had made to the people in declaring to them the secret that the Baptist is Elias. From the standpoint of the eschatological expectation no one could recognise Elias in the Baptist, unless he knew of the Messiahship of Jesus. And no one could believe in the Messiahship and "resurrection" of Jesus, that is, in His Parousia, without presupposing that Elias had in some way or other already come. This was therefore the primary difficulty of the disciples, the stumbling-block which Jesus must remove for them by making the same revelation concerning the Baptist to them as to the people. It is also once more abundantly clear that expectation was directed at that time primarily to the coming of Elias. But since the whole eschatological movement arose out of the Baptist's preaching, the natural conclusion is that by "him who was to come after" and baptize with the Holy Spirit John meant, not the Messiah, but Elias.

But if the non-appearance of Elias was the primary difficulty of the disciples in connexion with the Messiahship of Jesus and all that it implied, why does it only strike the "three," and moreover, all three of them together, now, and not at Caesarea Philippi? How could Peter there have declared it and here be still labouring with the rest over the difficulty which stood in the way of his own declaration? To make the narrative coherent, the transfiguration, as being a revelation of the Messiahship, ought to precede the incident at Caesarea Philippi. Now let us look at the connexion in which it actually occurs. It falls in that inexplicable section Mark viii. 34-ix. 30 in which the multitude suddenly appears in the company of Jesus who is sojourning in a Gentile district, only to disappear again, equally enigmatically, afterwards, when He sets out for Galilee, instead of accompanying Him back to their own country.

In this section everything points to the situation during the days at Bethsaida after the return of the disciples from their mission. Jesus is surrounded by the people, while what He desires is to be alone with His immediate followers. The disciples make use of the healing powers which He had bestowed upon them when sending them forth, and have the experience of finding that they are not in all cases adequate (Mark ix. 14-29). The