form that they are fulfilled in His own passion and death at Jerusalem. That was the new conviction that had dawned upon Him. He must suffer for others . . . that the Kingdom might come.
This change was due to the non-fulfillment of the promises made in the discourse at the sending forth of the Twelve. He had thought then to let loose the final tribulation and so compel the coming of the Kingdom. And the cataclysm had not occurred. He had expected it also after the return of the disciples. In Bethsaida, in speaking to the multitude which He had consecrated by the foretaste of the Messianic feast, as also to the disciples at the time of their mission. He had turned their thoughts to things to come and had adjured them to be prepared to suffer with Him, to give up their lives, not to be ashamed of Him in His humiliation, since otherwise the Son of Man would be ashamed of them when He came in glory (Mark viii. 34-ix. 1)
In leaving Galilee He abandoned the hope that the final tribulation would begin of itself. If it delays, that means that there is still something to be done, and yet another of the violent must lay violent hands upon the Kingdom of God. The movement of repentance had not been sufficient. When, in accordance with His commission, by sending forth the disciples with their message, he hurled the fire-brand which should kindle the fiery trials of the Last Time, the flame went out. He had not succeeded in sending the sword on earth and stirring up the conflict. And until the time of trial had come, the coming of the Kingdom and His own manifestation as Son of Man were impossible.
That meant-not that the Kingdom was not near at hand-but that God had appointed otherwise in regard to the time of trial. He had heard the Lord's Prayer in which Jesus and His followers prayed for the coming of the Kingdom-and at the same time, for deliverance from the polloi
