Landmarks in the History of Early Christianity

by Kirsopp Lake

It is on general principles entirely probable that some such accommodation of thought was effected in some Jewish circles, as it was afterwards among the Christians. But there is comparatively little evidence that such was actually the case. Especially is there very little evidence that the anointed Son of David was transmuted in this fashion. The most that can be said is that some of the many titles which were applied to the expected Davidic king were also applied to the expected supernatural judge. But identity of title does not always mean identity of person, and the general descriptions of the two figures are as a rule quite separate. It would appear that on the whole the better Jews in the time of Christ were looking for the End of the Age and the Resurrection, rather than for the restoration of the kingdom of David, but that there was a popular minority which still had hopes of the restoration of the monarchy.

The most thorough attempt to reconcile the two lines of thought is to be found in the fourth book of Ezra, which elaborates a complete combination of both systems with a clearness quite unusual in apocalyptic literature. According to this the time was approaching when the Messiah, by which is clearly meant the king of Israel, would appear, destroy all opposition, and reign for four hundred years. He and all mankind would then die. The world would come to an end and be restored to primaeval silence. Then would follow the Resurrection and Judgement, and the beginning of the Age to Come. All the features of both systems are thus combined, except that it appears that the Judgement is the act of God himself, rather than of an especially appointed representative.

The general result of reading the literature belonging to this period is to create the impression that recent scholarship has gone much further than is justifiable in the attempt to systematise Jewish thought on eschatology. It has succumbed too readily to the temptation to find system where there is none, to base a chronological development of thought on the discovery, and finally to emend the texts in its light, and sometimes in its aid. It seems extremely doubtful whether there was any "generally recognised" Jewish teaching on this subject. The belief that God would deliver his people, and that his sovereignty would be recognised throughout the world, was no doubt part of the belief of every pious Jew, but the details were vague and there was no systematic teaching on them.

If we turn to the gospels we find that the Kingdom of God is sometimes looked for in the future, sometimes regarded as a present reality. Scholarship in the last fifteen years has passed through a period in which the presence of these two elements has been somewhat hotly debated. The beginning of the discussion was probably the publication of Johannes Weiss' monograph[[11]] on the preaching of Jesus as to the Kingdom of God, in which he emphasised the future aspect of the Kingdom. The question was, however, presented with greater perspective as to its position in the history of criticism by A. Schweitzer in a book which he called Von Reimarus zu Wrede. This was translated into English,[[12]] a fate denied to Weiss, with the result that in England and America the whole problem was associated with Schweitzer's name. The position adopted by these writers was that the teaching of Jesus was mainly eschatological, that is to say, it looked forward to the coming of the end of the world. In the enthusiasm of the rediscovery of this point of view—by no means unknown to our ancestors, and universal in the early Church—Schweitzer and others went rather further than the evidence permitted, and endeavoured to explain eschatologically passages not susceptible of that meaning, but that does not excuse the foolish acrimony with which the less learned, especially among liberal Protestants, assailed them, nor the attempt to cut out from the text of the gospels all eschatological reference.

At present the question has apparently reached equilibrium by the general recognition that it is impossible to excise or to explain away the passages in the gospels in which the Kingdom of Heaven is clearly regarded as future, and that it is equally impossible to ignore those in which it is regarded as a present reality. Probably, however, it has even now not been sufficiently perceived that the solution of the problem is not to be found in the literary criticism of the gospels, but in the history of the phrase, Kingdom of God. This rendered inevitable the double use of the phrase. Sometimes it was used strictly, and referred to a present reality within the grasp of all willing to reach out to it, and accept the conditions imposed on its attainment, of which Jesus was so frequently speaking. But at other times, by an entirely natural extension of its meaning, it was used of the period when the recognition of the sovereignty of God would be universal. In this sense it was still future. It was at hand, but not yet present, even though that generation would not entirely pass away before it was accomplished. There is no exegetical obstacle to accepting this view, for it is the plain and simple meaning of simple phrases; but there is the theological difficulty that it represents an expectation on the part of Jesus which was falsified by history.[[13]] That generation has passed away, and many others after it, and the Kingdom of God has not yet come. Indeed, it is scarcely orthodox any longer to expect it in the manner in which the gospels represent Jesus to have foretold its coming.

But even when it is conceded that Jesus in some places in the gospels did undoubtedly contemplate the coming of the Kingdom in the future, it remains a problem, which has as yet attracted too little attention, whether he identified the eschatological phenomena attending its coming with the reign of the anointed scion of the house of David, or with the end of this age and the inauguration of the Age to Come. In general it seems to me far more likely that he looked for the Age to Come rather than for the reign of the Son of David, though the evidence is admittedly not very full or entirely satisfactory. It is, however, at least clear that in his answer to the young man who asked Jesus what he should do,[[14]] eternal life is treated as synonymous with the Kingdom of God. The young man asked what was necessary to inherit eternal life, and when Jesus told him that he should observe the commandments, sell all that he had and give to the poor, he was grieved. Jesus then said, "How hardly will those that have riches enter into the Kingdom of God." Obviously eternal life and the Kingdom of God are here identical, and there is no doubt that the Jews expected eternal life in the Age to Come, not in the Days of the Messiah. Moreover, the continuation of the narrative—the implied question of Peter, "Lo, we have left all and followed thee"—introduces the statement of Jesus, "There is no one who has left home, or brothers, or sisters, or mother, or father, or children, or lands, for my sake and for the good news, who shall not receive a hundredfold now in this time—houses, and brothers, and sisters, and mothers, and children, and lands, with persecutions, and in the Age to Come life everlasting." The distinction here between "this time" and the Age to Come is entirely Jewish, and shows that in the previous paragraph the Kingdom of God and eternal life were associated in the mind of Jesus with the Age to Come.

But, it may be said, did not Jesus identify himself with the Davidic Messiah? Undoubtedly his disciples did so in the circles represented by Matthew and Luke, but it is doubtful whether the gospel of Mark represents this point of view, and the question of Jesus to the Pharisees, how David in the Scriptures could call the Messiah Lord if he were his son, is pointless, except on the assumption that Jesus did not regard himself as the Son of David.[[15]] On the other hand, the identification of Jesus with the Son of Man, whether by himself or by his disciples, can in no case affect the question, because the figure of the Son of Man in Jewish literature is an integral part of the inauguration of the Age to Come, not of the reign of the Davidic king.

Thus it seems probable that one part of the teaching of Jesus was the announcement that this age is coming to its end and that the Age to Come is rapidly approaching, when the Kingdom of God will be universally realised. Those who wish to pass on into the life of the New Age must prepare themselves by accepting already the sovereignty of God at whatever cost it may be. Nothing physical or social must be allowed to stand in the way; relations, property, eyesight, hands or feet must all be sacrificed if they stand between man and his perfect acceptance of God's sovereignty[[16]]; few men have lived up to this standard, and to reach it they must repent.

Repentance to a Jew in the first century meant primarily change of conduct, but it is a misunderstanding of the Jewish position to suppose that by this they excluded or indeed did not definitely intend a change of heart. A typical example of the meaning of repentance in Jewish literature is the story of Rabbi Eliezer ben Durdaiya,[[17]] who was famous for his consistently immoral life, but was stung to the heart one day when one of his companions casually remarked that for him at least no repentance could avail. Then, continues the story, he went forth, and sat between the hills, and said, "Ye mountains and hills, seek mercy for me." But they said, "Before we seek mercy for you, we must seek it for ourselves, for it is said, The mountains shall depart and the hills be removed." Then he said, "Heaven and earth, ask mercy for me." But they said, "Before we ask mercy for you, we must ask it for ourselves, as it is said, The heavens shall vanish like smoke, and the earth shall wax old as a garment." Then he said, "Sun and moon, ask mercy for me." But they said, "Before we ask for you, we must ask for ourselves, as it is said, The moon shall be confounded, and the sun ashamed." Then he said, "Planets and stars, ask mercy for me." But they said, "Before we ask for you, we must ask for ourselves, as it is said, All the hosts of heaven shall be dissolved, and the heaven shall be rolled up as a scroll." Then he said, "The matter depends wholly upon me." He sank his head between his knees, and cried and wept so long that his soul went forth from him. Then a heavenly voice was heard to say, "Rabbi Eliezer ben Durdaiya has been appointed to the life of the world to come." But Rabbi Jehudah I., the Patriarch, wept and said, "There are those who acquire the world to come in years upon years; there are those who acquire it in an hour." The story is an admirable parallel to that of the Prodigal Son and shows that the best rabbinical and the best Christian teaching on repentance were identical as to its nature and efficacy.

It is thus clear that there was not any essential difference between Jesus and his contemporaries as to either the meaning of the Kingdom of God or the necessity and power of repentance. The difference between them came in the kind of conduct which was necessary for membership in the Kingdom of God and prescribed for repentance. It was at this point that Jesus came into sharp conflict with the two parties previously described, the Fourth Philosophy and the Scribes and Pharisees.