before Pilate with the deliberate purpose of rendering His death inevitable. The theory of later defenders of the Marcan hypothesis that Jesus, giving up His cause in Galilee for lost, went up to Jerusalem to conquer or die, is foreign to Weisse's conception. In his view, Jesus, breaking off His Galilaean work while the tide of success was still flowing strongly, journeyed to Jerusalem, in the scorn of consequence, with the sole pur- pose of dying there.
It is true there are some premonitions of the later course of Marcan exegesis. The Second Gospel mentions no Passover journeys as falling in the course of the public ministry of Jesus; consequently the most natural conclusion would be that no Passover journeys fall within that period; that is, that Jesus' ministry began after one Passover and closed with the next, thus lasting less than a full year. Weisse thinks, however, that it is impossible to understand the success of His teaching unless we assume a ministry of several years, of more than three years, indeed. Mark does not mention the Feasts simply because Jesus did not go up to Jerusalem. "Intrinsic probability is, in our opinion, so strongly in favour of a duration of a considerable number of years, that we are at a loss to explain how it is that at least a few unprejudiced investigators have not found in this a sufficient reason for departing from the traditional opinion."
The account of the mission of the Twelve is also, on the ground of "intrinsic probability," explained in a way which is not in accordance with the plain sense of the words. "We do not think," says Weisse, "that it is necessary to understand this in the sense that He sent all the twelve out at one time, two and two, remaining alone in the meantime; it is much more natural to suppose that He only sent them out two at a time, keeping the others about Him. The object of this mission was less the immediate spreading abroad of His teaching than the preparation of the disciples themselves for the independent activity which they would have to exercise after His death." These are, however, the only serious liberties which he takes with the statements of Mark.
When did Jesus begin to think of Himself as the Messiah? The baptism seems to have marked an epoch in regard to His Messianic consciousness, but that does not mean that He had not previously begun to have such thoughts about Himself. In any case He did not on that occasion arrive all at once at that point of His inward journey which He had reached at the time of His first public appearance. We must assume a period of some duration between the baptism and the beginning of His ministry�a longer period than we should suppose from the Synoptists�during which Jesus cast off the Messianic ideas of Judaism and attained to a spiritual conception of the Messiahship. When He began to
