Such passages as the above not only reveal why Mark's gospel shows comparative disregard of the Precepts, but also displays an attitude toward the growing claims of apostolic authority and neo-legalism which in contrast with Matthew and Luke is altogether refreshing. The kindred of the Lord appear but twice (iii. 20 f., 31-35 and vi. 1-6), both times in a wholly unfavourable light. John appears but once, and that to receive a rebuke for intolerance. James and John appear only to be rebuked for selfish ambition. Peter seldom otherwise than for rebuke. All the disciples show constantly the blindness and "hardness of heart" which is explicitly said to characterize their nation (vi. 52; vii. 18; viii. 12, 14-21). Their self-seeking and unfaithfulness is the foil to Jesus' self-denial and faithfulness (viii. 33; ix. 6, 18 f., 29; x. 24, 28, 32, 37, 41; xiv. 27-31, 37-41, 50, 66-72). That which in Matthew (xvi. 16-19) has become a special divine revelation to Peter of the messiahship, marking the foundation of the church, is in the earlier Markan form (Mark viii. 27-33) not a revelation of the messiahship at all. Peter's answer, "Thou are the Christ," is common knowledge. The twelve are not supposed to be more ignorant than the demons! There is, however, a caustic rebuke of Peter for his carnal, Jewish idea of the implications of Christhood. A revelation of its significance almost Doketic in character is indeed granted just after to "Peter, James and John"; but they remain without appreciation or understanding of the 'vision,' though it exhibits Jesus in his heavenly glory in company with the translated heroes of the Old Testament. The revelation still remains, therefore, a sealed book until "after the resurrection." This exaggeration of the disciples' obtuseness is partly due, no doubt, to apologetic motives. The evangelist has to meet the objection, If Jesus was really the extraordinary, superhuman being represented, and was openly proclaimed such by the evil spirits, why was nothing heard of his claims until after the crucifixion and alleged resurrection? His carrying back into the Galilean ministry of the glorified Being of Paul's redemption doctrine compels him to represent the twelve as sharing the dullness of the people who "having eyes see not, and having ears hear not." But with all allowance for this, the Roman Gospel shows small consideration for the apostles and kindred of the Lord.