Jesus Remembered: Christianity in the Making, vol. 1

§12.4 The Kingdom of God
dently accepted, however hesitantly, by the Jerusalem leadership (Gal. 2.1-10).
And it must be judged doubtful whether a prophetic utterance which in effect
foreclosed on the option of a Gentile mission would have been accepted or retained
within the circles influenced by the Jerusalem leadership. Uncomfortable
as it may be, we ought to recognize the likelihood that Jesus the Jew's perspective
on mission was more circumscribed than that of the leading exponents of mission
after Easter; after all, the saying is of a piece with Matt. 10.5-6, which Matthew
combines with the Q summary of the disciples' mission preaching: 'The kingdom
of heaven has drawn near' (Matt. 10.7/Luke 10.9). It could be argued, therefore,
that Jesus was indeed remembered as uttering something to this effect (but in
terms of 'the Son of Man'?) and that both sayings (Matt. 10.5-6, 23) were preserved
among believing Jews, despite their increasing irrelevance in the light of
developments. 266 In short, the note of imminence cannot be easily escaped, but the
value of the saying as a witness to Jesus' own expectation is unclear.
The other notable feature of Kiimmel's contribution to the debate was his
observation that the imminent expectation was qualified by recognition of an interval
before the final consummation. 267 Here we may simply note the following
aspects of the material already reviewed. 'Near' does not mean already 'here';
spring is not yet summer (Mark 13.28 pars.). Thepeirasmos has not yet engulfed
the pray-er of the Lord's Prayer (Matt. 6.13/Luke 11.4). A period during which
Jesus' followers will be persecuted and can expect suffering is anticipated. The
'vow of abstinence' implies a time before the fast will be broken (in the kingdom)
(Mark 14.25 pars.). The parable of the unjust judge envisages a period of
intercession (Luke 18.7). Some will not taste death before they see the kingdom
(coming), but others (presumably) will not live to see it (Mark 9.1 pars.). 'This
generation' could extend over more than one decade (Mark 13.30 pars.). A time
of mission is envisaged (Matt. 10.23). Jeremias also notes that the parable of the
barren fig tree envisages the possibility of God lengthening the period of grace
before judgment is executed: 'Let it alone this year also' (Luke 13.6-9). 268
In this range of material only one text envisages a considerable interval:
'but first the gospel must be preached to all the nations' (Mark 13.10/Matt.
24.14). However, this is one of the best examples of what appears to be an interpretative
addition or qualification added to the tradition in the process of its being
handed down. 269 In particular, (1) it hangs on the distinctively Markan, that
266. Beasley-Murray, Jesus and the Kingdom 289-90 (with review of earlier debate 283-
89); Davies and Allison, Matthew 2.189-90. Meier, however, thinks that 10.5-6 'is more likely a
product of some group within the first Christian generation that opposed widening the proclamation
of the gospel to groups other than Jews' (Marginal Jew 3.542-44).
267. Kümmel, Promise particularly 75-82.
268. Jeremias, Proclamation 140.
269. Taylor, Mark 507-508; Kümmel, Promise 84-86.
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