conscious of standing at the turning-point of the ages, when what had never been was now to come to be.
But Jesus announced not only an event; He announced also the meaning of the event. It is natural, indeed, that the full meaning could be made clear only after the event had taken place. If Jesus really came, then, to announce, and to bring about, an event, the disciples were not departing from His purpose, if they set forth the meaning of the event more fully than it could be set forth during the preliminary period constituted by the earthly ministry of their Master. But Jesus Himself, though by way of prophecy, did set forth the meaning of the great happening that was to be at the basis of the new era.
Certainly He did so, and grandly, if the words attributed to Him in all of the Gospels are really His. But even if the Fourth Gospel be rejected, and even if the most radical criticism be applied to the other three, it will still be impossible to get rid of this element in Jesus’ teaching. The significant words attributed to Jesus at the Last Supper with regard to His approaching death, and the utterance of Jesus in Mk. x. 45 (“The Son of Man came not to be ministered unto but to minister, and to give His life a ransom for many”), have indeed been the subject of vigorous debate. It is difficult to accept such words as authentic and yet maintain the modern view of Jesus at all. Yet it is also difficult to get rid of them on any critical theory. What we are now concerned with, however, is something more general than the authenticity even of these precious words. What we are now concerned to observe is that Jesus certainly did not content Himself with the enunciation of permanent moral principles; He certainly did announce an approaching event; and He certainly did not announce the event without giving some account of its meaning. But when He
