Only so can one understand how Jesus throughout his ministry can assume forgiveness of sins and yet here expressly prays for it; and how he can speak of a temptation which comes from God. It is a question in fact of the general messianic remission of debts and the Temptation of the messianic Affliction. Therefore these petitions constitute the conclusion of the Kingdom-prayer. What Jesus here in common prayer petitions for the community, that he implores for himself when his hour is come. In Gethsemane he prostrates himself before God. In moving prayer he appeals to God’s omnipotence: Abba, Father, all things are possible unto thee (Mk 14:36). He would that the cup of suffering might pass his lips without his needing to taste it. Also he rouses the three Disciples, bidding them to watch and pray God that he may spare them the Temptation, for the flesh is weak. 4. The Idea of the Passion in the Second Period. With the revelation at Cæsarea Philippi cease all intimations that the believers must [pg 231] pass with Jesus through the Affliction. According to the secret which he imparts to the Disciples he alone suffers. In Jerusalem he addressed not one urgent word, either to the people or to the Disciples, about following him in suffering. Indeed he actually takes back what he before had said. The morning after the Supper by the seashore, addressing those whom he had consecrated unto the messianic banquet, he makes their blessedness dependent upon following him in suffering. To the partakers of the Last Supper at Jerusalem he calmly stated beforehand that they would all be “offended” in him that night! He coupled this with no condemnation—for it is so determined in the Scripture! Is it not written, “I will smite the shepherd, and the sheep shall be scattered”? Therefore, even if they are offended in him, if even they forsake him, in his glory he will still gather them again, and as Messiah—for that he is as the risen one—he will go before them unto Galilee (Mk 14:26-28). What at an earlier period he had required of all, that he now does not expect even of him who boasted that he alone would stand by him. “Before the cock crow twice thou shalt deny me thrice,” said he to Peter (Mk 14:29, 31). [pg 232] This change must be connected with the form which the idea of the Passion assumed in the second period. There must have occurred an alteration in the conception of the Affliction of the last times. The others are freed from the trial of suffering, Jesus suffers alone;—and in fact the humiliation consists in the death to which the scribes consign him. It is by this means that the final affliction now accomplishes itself. His faithful followers are spared. _He suffers in their stead, for he gives his life a ransom for many._