Finally, the duality is explained by an application of the genetic method, in which the “course of the development of the self‐consciousness of Jesus” is traced out. The historical psychology of the Marcan hypothesis here shows its power of adapting itself to eschatology. From the first, to follow the course of Baldensperger’s exposition, the eschatological view influenced Jesus’ expectation of the Kingdom and His Messianic consciousness. In the wilderness, after the dawn of His Messianic consciousness at His baptism, He had rejected the ideal of the Messianic king of David’s line and put away all warlike thoughts. Then He began to found the Kingdom of God by preaching. For a time the spiritualised idea of the Kingdom was dominant in His mind, the Messianic eschatological idea falling rather into the background. But His silence regarding His Messianic office was partly due to paedagogic reasons, “since He desired to lead His hearers to a more spiritual conception of the Kingdom and so to obviate a possible political movement on their part and the consequent intervention of the Roman government.” In addition to this He had also personal reasons for not revealing Himself which only disappeared in the moment when His death and Second Coming became part of His plan; previous to that He did not know how and when the Kingdom was to come. Prior to the confession at Caesarea Philippi, the disciples “had only a faint and vague suspicion of the Messianic dignity of their Master.” This was “rather the preparatory stage of His Messianic work.” Objectively, it may be described “as the period of growing emphasis upon the spiritual characteristics of the Kingdom, and of resigned waiting and watching for its outward manifestation in glory; subjectively, from the point of view of the self‐consciousness of Jesus, it may be characterised as the period of the struggle between His religious conviction of His Messiahship and the traditional rationalistic Messianic belief.” This first period opens out into a second in which He had attained to perfect clearness of vision and complete inner harmony. By the acceptance of the idea of suffering, Jesus’ inner peace is enhanced to the highest degree conceivable. “By throwing Himself upon the thought of death He escaped the lingering uncertainty as to when and how God would fulfil His promise....” “The coming of the Kingdom was fixed down to the Second Coming of the Messiah. Now He ventured to regard Himself as the Son of Man who was to be the future Judge of the world, for the suffering and dying Son of Man was closely associated with the Son of Man surrounded by the host of heaven. Would the people accept Him as Messiah? He now, in Jerusalem, put the question to them in all its sharpness and burning actuality; and the people were moved to enthusiasm. But so soon as they saw that He whom they had hailed with such acclamation was neither able nor willing to fulfil their ambitious dreams, a reaction set in.”