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 do with the real "Life of Jesus," since they contribute nothing to the decisive issue, but merely form the anecdotic fringes of the real outward and inward event, the deliberate bringing down of death upon Himself.

It is in truth surprising that He succeeded in transforming into history this resolve which had its roots in dogma, and really dying alone. Is it not almost unintelligible that His disciples were not involved in His fate? Not even the disciple who smote with the sword was arrested along with Him (Mark xiv. 47); Peter, recognised in the courtyard of the High Priest's house as one who had been with Jesus the Nazarene, is allowed to go free.

For a moment indeed, Jesus believes that the "three" are destined to share His fate, not from any outward necessity, but because they had professed themselves able to suffer the last extremities with Him. The sons of Zebedee, when He asked them whether, in order to sit at His right hand and His left, they are prepared to drink His cup and be baptized with His baptism, had declared that they were, and thereupon He had predicted that they should do so (Mark x. 38, 39). Peter again had that very night, in spite of the warning of Jesus, sworn that he would go even unto death with Him (Mark xiv. 30, 31). Hence He is conscious of a higher possibility that these three are to go through the trial with Him. He takes them with Him to Gethsemane and bids them remain near Him and watch with Him. And since they do not perceive the danger of the hour. He adjures them to watch and pray. They are to pray that they may not have to pass through the trial (ina mh elqhte eiV peirasmon) since, though the spirit is willing, the flesh is weak. Amid His own sore distress He is anxious about them and their capacity to share His trial as they had declared their willingness to do.

Here also it is once more made clear that for Jesus the necessity of His death is grounded in dogma, not in external historical facts. Above the dogmatic eschatological necessity, however, there stands the omnipotence of God, which is bound by no limitations. As Jesus in the Lord's Prayer had taught His followers to pray for deliverance from the peirasmoV, and as in His fears for the three He bids them pray for the same thing, so now He Himself prays for deliverance, even in this last moment when He knows that the armed band which is coming to arrest Him is already on the way. Literal history does not exist for Him, only the will of God; and this is exalted even above eschatological necessity.

But how did this exact agreement between the fate of Jesus and His predictions come about? Why did the authorities strike at Him only, not at His whole following, not even at the disciples?