of the claim that in the coming Kingdom He would be manifested as the Son of Man.
On the other hand, in the predictions of the passion and resurrection we are on quite uncertain ground. The detailed statements regarding the manner of the catastrophe place it beyond doubt that we have here vaticinia ex eventu. Otherwise the despair of the disciples when the events occurred could not be explained. Yet it is possible that Jesus had a prevision of His death. Perhaps the resolve to die was essential to His conception of the Messiahship and He was not forced thereto by circumstances. This we might be able to determine with certainty if we had more exact information regarding the conception of the suffering Messiah in contemporary Jewish theology; which is, however, not available. We do not even know whether the conception had ever existed in Judaism. "In the New Testament it almost looks as if no one among the Jews had ever thought of a suffering or dying Messiah." The conception can, however, certainly be found in later passages of Rabbinic literature.
The question is therefore insoluble. We must be content to work with possibilities. The result of a full discussion of the resolve to suffer and the significance attached to the suffering is summed up by Strauss in the following sentences. "In view of these considerations it is possible that Jesus might, by a natural process of thought, have come to see how greatly such a catastrophe would contribute to the spiritual development of His disciples, and in accordance with national conceptions, interpreted in the light of some Old Testament passages, might have arrived at the idea of an atoning power in His Messianic death. At the same time the explicit utterance which the Synoptists attribute to Jesus describing His death as an atoning sacrifice, might well belong rather to the system of thought which grew up after the death of Jesus, and the saying which the Fourth Gospel puts into His mouth regarding the relation of His death to the coming of the Paraclete might seem to be prophecy after the event. So that even in these sayings of Jesus regarding ths purpose of His death, it is necessary to distinguish between the particular and the general."
Strauss's "Life of Jesus" has a different significance for modern theology from that which it had for his contemporaries. For them it was the work which made an end of miracle as a matter of historical belief, and gave the mythological explanation its due.
We, however, find in it also an historical aspect of a positive character, inasmuch as the historic Personality which emerges from the mist of myth is a Jewish claimant of the Messiahship, whose world of thought is purely eschatological. Strauss is, therefore, no mere destroyer of untenable solutions, but also the prophet of a coming advance in knowledge.
