2. Jesus’ message consisted in the announcement that the time of fulfilment had now dawned. The kingdom of God, long awaited, was now at hand. He saw himself, and was seen by his contemporaries, as a prophet, bringing God’s word to his people. But a good part of his ministry was devoted to explaining, in word, symbol and deed, that, although the nation’s aspirations were now at last being met, the fulfilment was not at all as had been expected. Many of the parables are designed to answer the objection (prevalent in modern, as in ancient, Judaism): if the kingdom of God is really here, why is the world still going on as it is? Jesus’ answer is that the kingdom is present like leaven in dough; like a seed growing secretly; like a wedding invitation which ends up with the wrong people coming to the party. His ministry puts into effect the warning of John the Baptist (Mt. 3:9): ‘Do not think you can say to yourselves, “We have Abraham as our father.” I tell you that out of these stones God can raise up children for Abraham.’
Thus Jesus called Israel to repent of her nationalist ambition and follow him in a new vision of God’s purpose for Israel. Resistance to Rome was to be replaced by love and prayer for the enemy. Israel’s plight was radically redefined: sin, not Rome, was the real enemy. Jesus’ exorcisms point to God’s healing of his sick Israel, and they consequently belong with the controversy stories (e.g. Mk. 2:1-3:6) as part of his lifelong battle with the forces of evil which came to a climax on the cross (cf. Mt. 4:1-11; 8:28-34; 12:22-32; 27:39-44). His healings of the blind, lame, deaf and dumb, and his calling of the outcasts and poor to enjoy fellowship with himself, all of which hinge on faith as the appropriate response to Jesus, indicate his reconstitution of the people of God (Lk. 13:16; 19:9-10). For those with eyes to see, the ‘resurrection’, i.e. the remaking of Israel, has already begun (Lk. 15:1-2, 24, 32; 16:19-31).
3. Alongside Jesus’ announcement of the (paradoxical) inauguration of God’s kingdom we find a constant warning: If the nation refuses to turn from its collision course with God’s purposes, the inevitable result will be terrible national devastation. Jesus couches these warnings in the standard language of apocalyptic prophecy. Just as Jeremiah had prophesied that the ‘Day of the Lord’ would consist not in the salvation of Jerusalem from Babylon but in her destruction at Babylon’s hands, so Jesus warns that the coming of the kingdom will mean, within a generation, destruction for the nation, the city and the temple that have turned their back on the true purposes for which they had been called and chosen (e.g. Lk. 13:1-9, 22-30, 34-35). These warnings come to a head in the great discourse (Mt. 24; Mk. 13; Lk. 21) in which the imminent destruction of Jerusalem and the temple is predicted.