The context of Jesus’ career

The kingdom of God

While the Gospels agree that Jesus proclaimed the eschatological kingdom of God, they offer different versions of his view of that kingdom. One is that the kingdom of God exists in heaven and that individuals may enter it upon death (Mark 9:47). Since God’s power is in some respects omnipresent, Jesus may have seen “the kingdom,” in the sense of God’s presence, as being especially evident in his own words and deeds. The parable that the kingdom is like yeast that gradually leavens the entire loaf (Matthew 13:33) indicates that Jesus may have understood the kingdom of God to be beginning in the present. These other ways of viewing the kingdom do not, however, dominate the teaching of Jesus in the Synoptic Gospels. Statements about the heavenly kingdom, or the kingdom as partially present on earth, do not negate the eschatological nature of Jesus’ message. The essence of his teaching is that the kingdom would come to earth in its full power and glory, at which time God’s will would be done “on earth as it is in heaven” (Matthew 6:10). Jesus died before heaven came down to earth, and this, coupled with the Resurrection appearances, led his followers to expect him to return in the near future, ushering in the kingdom and ruling in God’s stead.

Jesus himself apparently anticipated the arrival of a heavenly figure whom he called “the Son of Man,” who would come on clouds of glory and gather the elect. The Hebrew Bible laid the foundation for this teaching in two ways. First, several prophets expected “the day of the Lord,” when the wicked would be punished or destroyed and the good would be spared, though the emphasis was on punishment (Amos 5:12–20; Zephaniah 1; Joel 1:15; 2:1; Obadiah verse 15). Second, Daniel 7 describes various kingdoms that are represented by four fantastic beasts, all of which are destroyed. Then, according to Daniel, the Son of Man, representing the people of Israel, ascends to God and receives “dominion and glory and kingship” (Daniel 7:14), after which Israel is to reign supreme (7:27). These passages seem to have led Jesus to depict the arrival of the Son of Man from heaven as initiating the coming judgment and the redemption of Israel. The theme appears in numerous passages in the Synoptic Gospels (see Tables 2, 3, 4, and 5).

Paul’s depiction of the coming kingdom also merits consideration (italics indicate the closest agreements with the passages in the Gospels):

For this we declare to you by the word of the Lord, that we who are alive, who are left until the appearance of the Lord, will not precede those who have fallen asleep. For the Lord himself will come down from heaven with a command, with the voice of an archangel, and with a trumpet of God; and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air. (1 Thessalonians 4:15–17)

Paul changed “the Son of Man” to “the Lord.” It is not known whether Jesus intended to refer to himself or to another figure when he used the term Son of Man in this context (he did refer to himself as a Son of Man in the sense of “a human being,” as in Matthew 8:20). By Paul’s time, however, Christians made no such distinction and interpreted the heavenly Son of Man as the risen Jesus.

Jesus’ belief that the Son of Man would soon arrive to usher in the kingdom is confirmed as authentic by multiple attestation. It is also “against the grain” of the Gospel According to Luke, since the author tended to downplay eschatology (e.g., Luke 17:21 and Acts, written by the same author). Moreover, Paul, whose letters are earlier than the Gospels, thought that most people then living would still be alive at the time of Jesus’ return, whereas the Synoptic Gospels state that “some standing here will not taste death.” The change from “most” to “some” probably demonstrates that the expectation was beginning to fade when the Gospels were written.

Inclusion in the kingdom

Several passages indicate that following Jesus was highly desirable for those who wished to be included in the coming kingdom. Jesus called on some people to give up everything in order to follow him (Mark 1:16–20; 10:17–31) and promised that their reward would be great in heaven. It cannot be said, however, that Jesus viewed personal loyalty as a prerequisite for inclusion in the kingdom. Often he simply urged all to fix their attention on the kingdom, not on material possessions (Matthew 6:19–21; 6:25–34; Luke 12:13–21). The majority of his teaching in the Synoptic Gospels is about God and the value of returning to him. Thus, in one parable the “prodigal son” returns to “the father,” presumably representing God (Luke 15:11–32).

Perhaps faith in God and treating other people with love (Matthew 25:34–40) would suffice for entry into the kingdom. This seems to be indicated by the study of children, the childlike, the poor, the meek, the lowly, and the sinners, whom Jesus especially called and favoured. “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs” (Mark 10:14). In the coming kingdom, moreover, the last would be first (Mark 10:31); those who held the chief positions in the present world would be demoted (Luke 14:7–11); those who gave up everything and followed Jesus would receive “a hundred-fold” (Mark 10:30); and sinners, exemplified by the customs officers and prostitutes, also would be included in the kingdom (Matthew 21:31). The Beatitudes, drawn from the Sermon on the Mount, particularly stress Jesus’ concern for the poor and the meek who will be blessed (Luke 6:20; Matthew 5:3–5). This emphasis probably rests in part on his sympathy for those of his own socioeconomic class or below it. Significantly, Jesus and his disciples were not themselves from the very bottom of society. His father worked with his hands, but he was not destitute, and some of Jesus’ disciples were from families who owned fishing boats and houses (Mark 1:19, 29). They were not rich, but they also were not day labourers, beggars, or homeless, all of whom were the focus of Jesus’ sympathy.

His message had a social dimension in two respects. He thought that in the kingdom there would be social relationships, not a collection of disembodied spirits floating on the clouds. He also believed that the disadvantaged of the present world would be in some sense or other advantaged in the new age (Matthew 5:3–11; Luke 6:20–23). It is possible that the promise of houses and lands in Matthew 19:29 and Mark 10:29–30 is metaphorical, but it is also possible that Jesus envisaged a future society in which property would still count, though it would be redistributed.

Jesus’ appeal to sinners, according to Luke 5:32, meant that he called them to repent, but neither Matthew 9:13 nor Mark 2:17 mentions the word repentance. Most likely, Jesus’ message was more radical than a simple call for repentance, a proposition with which everyone would have agreed. He wanted sinners to accept him and his message, and he promised inclusion in the kingdom if they did so. This acceptance doubtless included moral reformation, but Jesus probably did not mean that they had to conform precisely to the standards of righteous Jewish society, which demanded repayment of money or goods obtained dishonestly, the addition of one-fifth as a fine, and the presentation of a guilt-offering in the Temple (Leviticus 6:1–7). Instead, Jesus called people to follow him and to be like his disciples. He evidently expected more people to be like him (accepting sinners, loving even enemies) than to join the small band that followed him. Although Jesus specifically called several followers, he seems not to have viewed personal faith in and commitment to him as absolute necessities (though faith in him became the standard requirement of early Christianity).

Whether he made this particular requirement or not, Jesus certainly attached great importance to his own mission and person. The Christian preoccupation with titles (did he think that he was the Messiah, Son of God, heavenly Son of Man, son of David, or king?) obscures the issue. Jesus sometimes called himself the Son of Man, though perhaps not meaning the heavenly Son of Man, and according to two passages he indirectly accepted the epithets Messiah (or Christ) and Son of God (Matthew 16:16; Mark 14:61–62). In both cases, however, the parallel passages (Mark 8:29; Luke 9:20; 22:67–70; Matthew 26:63–64) are less strongly affirmative. In any case, Jesus apparently did not make an issue of titles. He called people to follow him and to devote themselves entirely to God, not to accord him a particular appellation. If he was preoccupied with titles, the evidence is so scant that it cannot be known what those titles meant to him or others. If, however, this uncertain evidence is overlooked, a clearer picture of his self-conception emerges: Jesus thought that he was God’s last emissary, that he and his disciples would rule in the coming kingdom, and that people who accepted his message would be included in it. He may also have believed that inclusion in the kingdom would be granted to those who loved their neighbours and were meek and lowly of heart.