perspective, and spoke coincidently of future events in the progress of the kingdom, which, in their complete realization at least, were widely separated in time. In such a case it would not be strange if the disciples looked for the fulfilment of all of the predictions within the limit assigned for the accomplishment of some of them. 247. Whatever the explanation of these difficulties, the gospels clearly represent Jesus as predicting his own return in glory to establish his kingdom,--a crowning evidence of his claim to supernatural knowledge. It is all the more significant, therefore, that it is in connection with his prediction of his future coming that he made the most definite declaration of his own ignorance: "Of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father" (Mark xiii. 32). This confession of the limitation of his knowledge is conclusive. Yet it is not isolated. With his undoubted power to read "what was in man," he was not independent of ordinary ways of learning facts. When the woman was healed who touched the hem of his garment, Jesus knew that his power had been exercised, but he discovered the object of his healing by asking, "Who touched me?" and calling the woman out from the crowd to acknowledge her blessing (Mark v. 30-34); when the centurion urged Jesus to heal his boy without taking the trouble to come to his house, Jesus "marvelled" at his faith (Matt. viii. 10); when he came to Bethany, assured of his Father's answer to his prayer for the raising of Lazarus, he asked as simply as any other one in the company, "Where have ye laid him?" (John xi. 34). It should not be forgotten that his knowledge of approaching death, resurrection, and return in glory did not prevent the earnest pleading in Gethsemane, and it may be that his reply to the ambition of James and John, it "is not mine to give" (Mark x. 40), is a confession of ignorance as well as subordination to his Father.