3. The kingdom of God (= KG). a) According to Jesus.

Basileia 162 X Basileia tou tou Theou 64 Ouranon 32X tou Khristou Ef 5,5; Ap 11,5
In the view of most interpreters the origin and central content of Jesus proclamation as
a whole is determined by the KG, even in texts where the word does not
appear (otherwise: Bammel). It is important that Jesus does not teach ideologically or
impart theological instruction on a branch of study known as the KG. Instead, on the
basis of the beginning of the KG as a radical and unlimited love of God, he calls each
person to a life in love here and now. Indeed, because Jesus is concerned primarily
about a life lived here and now on the basis of the coming of the kingdom, there are
many texts that are determined by the coming of the kingdom that do not mention the
KG explicitly. This is especially true for most of the parables. Only in a few of them is
the KG mentioned in the presumed original version (mustard seed, Mark 4:30; Luke
13:8; leaven, Luke 13:20; the seed growing by itself, Mark 4:25; treasure in the field,
Matt 13:44; pearl, v.45; possibly the weeds among the wheat, v.24 and the seine net,
v.47), although many are concerned with the KG, insofar as they lead to a life based on
its reality or want to concretize the love of God. Jesus proclamation of the KG is to be
seen in the texts which speak directly of the KG, to which the discussion here will be
limited; but the information derived from these texts is not exhaustive.
Jesus proclaims the KG as an event. This is evident from the many temporal
references associated with the . There are statements in which the
coming of the KG is expected in the future (Matt 6:10; Mark 14:25; Luke 6:20b with v.
21); elsewhere a summarizing formula appears: the KG has come near (Luke 10:11,
etc.).
The coexistence of present and future sayings is identifiable also in Judaism. The
rabbis thought primarily in terms of the continuity of Gods sovereignty in history all the
way to the eschaton and saw Gods sovereignty as effective historically in the recitation
of the confession and in the keeping of the law. The kingdom will be manifest at the
eschaton with the liberation of Israel (cf. the eleventh and twelfth of the Eighteen
Benedictions; other prayers in Dalman 82f.). In the apocalyptic literature the distance
from God is perceptible, and the eschatological-future sovereignty of God becomes
more important, although statements about the present are not entirely lacking (e.g.,
Dan 2:37; 4:34;). Jesus employs primarily the terminology of the apocalyptists (by way
of John the Baptist?), and speaks of the presence of the new, eschatological
sovereignty of God that is becoming realized and that is in contrast to this world. He
thinks in formal terms as do the Zealots, who also anticipate the immediate coming of
the cosmic sovereignty of God and whose actions are determined by this expectation
(Hengel). The content of the KG is entirely different for the Zealots, however.
The particular character of Jesus terminology demonstrates that his concern is with the
present coming of the eschatological, cosmic KG, which comes from beyond and is
created by God himself. The is not only the sovereignty of God in a
functional sense; it is also a particular place, in which one can be (Matt 8:11f.; 11:11;
Mark 14:25) or into which one can enter (Mark 9:47; 10:25; cf. Matt 21:31; Mark 12:34).
In comparison with Jewish texts it is striking that Jesus, in many cases, speaks of the
KG in the same way that the rabbis speak of the coming aeon (the eschatological meal,
to be great in the KG, to be admitted to the kingdom, to inherit it, to be prepared; cf.
Dalman 91f., 93, 95, 102, 105). This language also suggests the cosmic, universal,
eschatological character of the KG in the teaching of Jesus.