nsideration of the first three gospels, however, shows that
the difference is not in Jesus' thought about himself.

253. The first thing which impressed the people during the ministry in
Galilee was Jesus' assumption of authority, whether in teaching or in
action (Mark i. 27; Matt. vii. 28, 29). His method of teaching
distinguished him sharply from the scribes, who were constantly appealing
to the opinion of the elders to establish the validity of their
conclusions. Jesus taught with a simple "I say unto you." In this,
however, he differed not only from the scribes, but also from the
prophets, to whom in many ways he bore so strong a likeness. They
proclaimed their messages with the sanction of a "Thus saith the Lord;" he
did not hesitate to oppose the letter of scripture as well as the
tradition of the elders with his unsupported word (Matt. v. 38, 39; Mark
vii. 1-23). His teaching revealed his unhesitating certainty concerning
spiritual truth, and although he reverenced deeply the Jewish scriptures,
and knew that his work was the fulfilment of their promises, he used them
always as one whose superiority to God's earlier messengers was as
complete as his reverence for them. He was confident that what they
suggested of truth he was able to declare clearly; he used them as a
master does his tools.

254. More striking than Jesus' independence in his teaching is the
calmness of his self-assertion when he was opposed by pharisaic criticism
and hostility. He preferred to teach the truth of the kingdom, working his
cures in such a way that men should think about God's goodness rather than
their healer's significance. Yet coincidently with this method of his
choice he did not hesitate to reply to pharisaic opposition with
unqualified self-assertion and exalted personal claim. Even if the
conflicts which Mark has gathered together at the opening of his gospel
(ii. 1 to iii. 6) did not all occur as early as he has placed them, the
nucleus of the group belongs to the early time. Since the people greatly
reverenced his critics, he felt it unnecessary to guard against arousing
undue enthusiasm by this frank avowal of his claims. He consequently
asserted his authority to forgive sins, his special mission to the sick in
soul whom the scribes shunned as defiling, his right to modify the
conception of Sabbath observance; even as, later, he warned his critics of
their fearful danger if they ascribed his good deeds to diabolical power
(