(c) It is possibly nearly a year before we have the ne.xt allusion by the Master to His death. Again in parabolic phrase Jesus calls Himself the bridegroom who will be taken away from the disciples (Mk 2-", Mt 9'^, Lk 5^^^). The Pharisees from Jerusalem (Lk 5") are now in Galilee watch- ing the movements of Jesus, so as to gain a case against Him. On this occasion they are finding fault because the disciples of Jesus do not oli- serve stated seasons of fasting. The answer of Jesus is luminous in marking off the wide differ- ence in spirit between a ceremonial system like Judaism and a vital personal spiritual religion like Christianity. There is a time to fast, but it is a time of real, not perfunctory, sorrow. Such a time will come to the disciples of Jesus when He is taken away. By itself this reference might allude merely to the death that would come to Christ as to other men, but the numerous other clear passages of a dift'erent nature preclude that idea here. Gould is right (Internat. Crit. Com. on Mk 2=") in saying that 'even as a premonition it is not premature,' though there is more in it than this, for Jesus understood the significance of His death. Soon the historical developments con- firm the prejudgment of Jesus, for the enmity of the historical conspiracy grows apace. At the next feast at which Jesus appears in Jerusalem (Jn 5') the rulers make a definite attempt to kill Him as a Sabbath-breaker and blasphemer, also for claiming equality with God the Father (Jn 5'"). This decision to kill Jesus soon reappears in
• Jn 229 and Mt 1239 are passed over because of doubts (not
shared by the present writer) as to their interpretation or
strong enough witliout these dis-
"-r^r
fialilee (Mk 3<''), and often in Jerusalem during the closing si.\ months of the ministry.
((/) The use of the cross as a metaphor, as in Mt 10^8 (see also Mk8=^, Mt 16=^, Lk 14='), would not of itself constitute an allusion to the death of Jesus, since death on the cross was so common at this time. But in the light of the many allusions by Jesus Himself to His death, the background of the metaphor would seem to be personal, and so to imply His own actual cross. He is Himself the supreme example of .saving life by losing it. Meyer, in loco, considers that this verse was transfeiTed from the later period ; but this is unnecessary ; for it is eminently pertinent that in the directions to the Twelve, who are now sent out on their first mission, they should be urged to self-sacrifice by the figure of His own death on the crass. In this same address occurs an apocalyptic saying that pre- supposes the death of Christ (Mt 10^). It is not an anachronism (J. Weiss) to find self-sacrifice and self-realization in the words of Jesus about losing life and finding it (Mt 10^"), for Jesus Himself gives the historical background of this image in the sublime justification of His own death in His resurrection ( Jn 12=-').
■ ■ (Jne,
the Galilean populace in the synagogue at Capernaum. He explains that He is the bread of heaven, the true manna, the spiritual Messiah. It is the climax of the Galilsean ministry, for but yesterday they had tried to make Him king (v.^^). To-day ^^esus tests their enthusiasm by the supreme revelation of His gift of Himself ' for the life of the world ' (v.'''), a clear allusion to His atoning death on the cross. Thus will it be ])Ossible for men to make spiritual appro- priation ot Christ as the living bread. The people and many of the so-called disciples fall back at this saying (v.'^'^), and thus justify the wisdom of Jesus in having said no more a-s yet concerning His death, and life by His death. For at the first dim apprehension of this basal truth the people left Him. But it was time for the truth to be told to the flippant multitudes. Here Jesus reveals His consciousness of the character and work of Judas as the betrayer, a very devil (Jn O""). The bald truth of the betrayal is not at this point told to the Twelve, for John's comment is made after- wards ; but Jesus expressly says tiiat one of them is a devil. Jesus clearly knows more than He tells. There is this bitterness in His cup at the very time that the people desert Him. The shadow of the cross is growing closer and darker, but Christ will go on to meet His hour.
2. The defnite cmnomicemenis. — (n) The new departure at Ca?sarea Philippi. Just after the renewed confession by Peter that Jesus is the Messiah, St. Matthew says that 'from that time began Jesus to show unto his disciples how that he mu.st go unto Jerusalem, and suffer many things of tlie elders and chief priests and scribes, and be killed, and the third day be raised up' (Mt 16-1). St. Mark (S^i) also says that ' he began to teach them.' Clearly, then, this was an epoch in the teaching of Jesus concerning His death. When He withdrew from Galilee this last summer, he devoted Himself chiefly to the disciples, and especially to preparing them for His departure. The specific teaching concerning Jl is death follows, therefore, the searching test of their fidelity to Him as the Messiah. This is not a new idea to Jesus, as we have alreaily seen. It has been the keynote of His mission all the time, but He had to speak of it in veiled and restrained lan"uage till now, when 'he spake the saying ojienly^ (Mk 8^-). Now Jesus tol(l the details of His death, the place and the persecutors. Hi> re|ieats the neces- sity (od) of His death as He had proclaimed it iu