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 the Baptist was Elias, and in the feeding of the multitude. But others can have had no suspicion of the Messianic significance of that which was going on before their eyes. The entry into Jerusalem was therefore Messianic for Jesus, but not Messianic for the people.

But what was He for the people? Here Wrede's theory that He was a teacher again refutes itself. In the triumphal entry there is more than the ovation offered to a teacher. The jubilations have reference to "Him who is to come"; it is to Him that the acclamations are offered and because of Him that the people rejoice in the nearness of the Kingdom, as in Mark, the cries of jubilation show; for here, as Dalman rightly remarks, there is actually no mention of the Messiah.

Jesus therefore made His entry into Jerusalem as the Prophet, as Elias. That is confirmed by Matthew (xxi. 11), although Matthew gives a Messianic colouring to the entry itself by bringing in the acclamation in which He was designated the Son of David, just as, conversely, he reports the Baptist's question rightly, and introduces it wrongly, by making the Baptist hear of the "works of the Christ."

Was Mark conscious, one wonders, that it was not a Messianic entry that he was reporting? We do not know. It is not inherently impossible that, as Wrede asserts, "he had no real view concerning the historical life of Jesus," did not know whether Jesus was recognised as Messiah, and took no interest in the question from an historical point of view. Fortunately for us! For that is why he simply hands on tradition and does not write a Life of Jesus.

The Marcan hypothesis went astray in conceiving this Gospel as a Life of Jesus written with either complete or partial historical consciousness, and interpreting it on these lines, on the sole ground that it only brings in the name Son of Man twice prior to the incident at Caesarea Philippi. The Life of Jesus cannot be arrived at by following the arrangement of a single Gospel, but only on the basis of the tradition which is preserved more or less faithfully in the earliest pair of Synoptic Gospels.

Questions of literary priority, indeed literary questions in general, have in the last resort, as Keim remarked long ago, nothing to do with the gaining of a clear idea of the course of events, since the Evangelists had not themselves a clear idea of it before their minds; it can only be arrived at hypothetically by an experimental reconstruction based on the necessary inner connexion of the incidents.

But who could possibly have had in early times a clear conception of the Life of Jesus? Even its most critical moments were totally unintelligible to the disciples who had themselves shared in the experiences, and who were the only sources for the tradition.