Jesus of Nazareth: What He Wanted, Who He Was

9. Ibid., 60–61. With these statements Harnack placed himself within a broad current of the mentality of his time. Cf., for example, Wilhelm Bousset, Jesus, trans. Janet Penrose Trevelyan (New York: G. P. Putnam’s Sons, 1911), 149–50: “His [Jesus’] ethics are the ethics of lofty individualism. Beside these two entities of God and the individual everything else sinks into the background. No account is taken of the history of man as a whole or of the connected labour of the human race in the wider or narrower forms of its social life—marriage, the family, society, the state, the nation. Jesus makes his moral demands as if the individual stood free and naked before God, absolved from all these relationships and customary standards—except as regards the direct relationship of man to man,—as in fact Jesus and his disciples in their wandering life lived free from all such forms and relationships.”

10. Ibid., 74.

11. Ibid., 154.

12. Ibid., 66.

13. Ibid., 125–26.

14. Ibid., 120.

15. Ibid., 17.

16. Ibid., 190.

17. Ibid., 192.

18. Cf. Colin H. Roberts, “The Kingdom of Heaven (Lk xvii.21),” HTR 41 (1948): 1–8; Hans Klein, Das Lukasevangelium, KEK 1.3 (Göttingen: Vandenhoeck & Ruprecht, 2006), 570–71; and especially Alexander Rüstow, “Zur Deutung von Lukas 17, 20-21,” ZNW 51 (1960): 197–224.

19. Origen, De oratione 25.1. The translation is adapted from that by William Curtis in the Christian Classics Library, available online at www.ccel.org/ccel/origen/prayer.xvi.html. In his homilies on Luke’s gospel also, Origen finds the soul or the heart to be the place for the reign of God. Cf. Origen, Homilies on Luke; Fragments on Luke, trans. Joseph T. Lienhard, SJ (Washington, DC: Catholic University of America Press, 1996), 151–52.

20. Cf., for example, Rudolf Schnackenburg, Gottes Herrschaft und Reich. Eine biblisch-theologische Studie (Freiburg: Herder, 1959), 62–65.

21. Rudolf Bultmann, Jesus and the Word, trans. Louise Pettibone Smith and Erminie Huntress Lantero (New York: Scribner, 1958), chap. 2: “The Teaching of Jesus: The Coming of the Kingdom of God,” 35–36.

22. Ibid., 37.

23. Ibid.

24. Gershom Scholem, Über einige Grundbegriffe des Judentums, Edition Suhrkamp 414 (Frankfurt: Suhrkamp, 1970), 121.

25. Cf. Augustine, City of God, 20, 9.

26. Johannes Weiss, Jesus’ Proclamation of the Kingdom of God (Philadelphia: Fortress Press, 1971).

27. Cf. Lumen Gentium 1, 3, 5.

Chapter 4

1. For what follows, see more detail in Gerhard Lohfink, Does God Need the Church? Toward a Theology of the People of God (Collegeville, MN: Liturgical Press, 1999), 51–66.

2. See chap. 2 above.

3. Thus Albert Schweizer, The Quest of the Historical Jesus, trans. John Bowden (Minneapolis: Fortress Press, 2001), 340.

4. Ulrich Luz, Matthew 8–20, trans. James E. Crouch, Hermeneia (Minneapolis: Fortress Press, 2001), 205.

5. Thus, correctly, Michael Wolter, Das Lukasevangelium, HNT 5 (Tübingen: Mohr Siebeck, 2008), 420.

6. The Fourth Gospel makes it impossible fully to exclude this possibility. The so-called calendar of feasts in John envisions at least three Passovers during the time of Jesus’ public activity: the so-called pre-Synoptic Passover (2:13), the Passover of the multiplication of the loaves (6:4), and finally the death Passover (11:55; 12:1; cf. also 5:1; 7:10).

7. Cf. Isaiah 13–23; Jeremiah 46–51; Ezekiel 25–32; Amos 1:3–2:3.

8. The translation follows W. A. M. Beuken, Jesaja 1–12, HTKAT (Freiburg: Herder, 2003), 212, 226–28.

Chapter 5

1. This chapter owes much to Martin Hengel’s book, The Charismatic Leader and His Followers, trans. James C. G. Greig (New York: Crossroad, 1981; repr. Eugene, OR: Wipf & Stock, 2005).

2. Translator’s note: English “disciple” comes from Latin discipulus, which also means “pupil” or “apprentice” or “learner.”

3. b. Berakhot 34b. Further citations in Hengel, Charismatic Leader, 51-53 and n. 54.

4. m. Abot. 1.6b.

5. For more detail see chaps. 11 and 12 below.