Jesus Remembered: Christianity in the Making, vol. 1

THE MISSION OF JESUS §14.7
that there would be abundant compensation in the fellowship of 'the new eschatological
family'? 243
After all, it is Mark who also makes a point of including the story of Peter
at home with his mother-in-law after he and Andrew had 'left their nets' to
follow Jesus (Mark 1.29-31); 244 and we should perhaps recall that later on Peter
would apparently go on mission accompanied by his wife (1 Cor. 9.4)! The
mother of James and John is included among the women at the cross, as also
the mother of (the other) James (Mark 15.40/Matt. 27.56). 245 Mark and Matthew
recall Jesus as giving high priority to the commandment to honour one's
parents (Mark 7.9-13/Matt. 15.3-6). 246 It is the Markan version of Jesus' teaching
on divorce which teaches the indissolubility of the marriage bond (Mark
10.7-9). 247 All three Synoptists include the same commandment in Jesus' reply
to the rich young man (Mark 10.19 pars.). 248 They also make a point of including
stories where Jesus responds to the appeals of distraught parents on behalf
of their children, thus in effect affirming the importance of the parental role
and bond. 249 And we should perhaps also recall that the most vivid portrayal of
conversion in the Jesus tradition, the parable of the prodigal son, depicts the
son as returning to his father and to his family household (Luke 15.17-24). 250
Powerful though the imagery of discipleship as new family is, therefore, it
should not be pressed into too sharp a contrast with responsibility to birth-
243. Note particularly Barton's cautioning remarks (Discipleship 106-107). To be noted
also is the element of eschatological hyperbole: 'hundredfold . . . houses, mothers
244. Barton observes that 'there is no sign of antipathy toward familial and occupational
ties per se . . . (and) no indication that the leaving is to be a permanent state of affairs' (Discipleship
66). 'The centurion in Capernaum does not give up his property or profession' (Matt.
8.5-13) (Osiek and Balch, Families 133). J. Painter, 'When Is a House Not Home? Disciples
and Family in Mark 3.13-35', NTS 45 (1999) 498-513, notes that the mission of Jesus depended
on the hospitality of the households of his followers. See also Lohfink, Jesus and Community
39-44.
245. Was 'Salome' (Mark 15.40) 'the mother of the sons of Zebedee' (Matt. 27.56)?
246. See above, § 14.4b.
247. Jesus' vision of a quite different post-resurrection existence, where no marriage is
necessary (or possible?) (Mark 12.25 pars.), should not be set against the teaching here or
counted as evidence for an anti-family attitude in the present.
248. Note that in the final exchange with the young man, the one thing lacking (to sell
his possessions, give to the poor and follow Jesus, 10.21 pars.) is called for in addition ('one
thing you lack') to the commandments of the second table of the decalogue (10.19 pars.), not in
place of them.
249. Mark 5.21-24, 35-43 pars.; 7.25-30 par.; 9.14-29 pars.; see further J. Francis,
'Children and Childhood in the New Testament', in S. C. Barton, ed., The Family in Theological
Perspective (Edinburgh: Clark, 1996) 65-85, particularly 72-75.
250. Pace Funk, who suggests that 'the prodigal mirrors the journey of Jesus; it has autobiographical
overtones' (Honest 189).
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