But if service does not represent the morality of the Kingdom of God, Jesus’ conception of the Passion does not deal with the corresponding notion of the Kingdom as a self-developing ethical society, but rather with a super-moral entity, namely, the Kingdom of God in its eschatological aspect. (b). The idea of the Passion and the Eschatological Expectation. The investigation of the accounts of the Lord’s Supper [in the first part of this work] revealed a close connection between the eschatological [pg 078] conclusion (Mk 14:25) and the expression about the blood shed for many (Mk 14:24). The other passages about the Passion suggest a similar connection. After Jesus with his “Yes” had himself pronounced the verdict of death he speaks of his “coming again” upon the clouds of heaven. Hereby, according to Mark’s text, he associates the two events in a single thought. Mk 14:62: I am, and ye shall see the Son of Man sitting at the right hand of the Power and coming with the clouds of Heaven. This logical connection is already weakened by Matthew, as in the case of the word about the cup. He substitutes for the “and” an expression which denotes a temporal sequence merely. Mt 26:64: Thou hast said: _nevertheless_ I say unto you, _henceforth_ shall ye, etc. The eschatological reference is lacking in Luke: he has omitted it also from the word about the cup. A close connection between the thought of the Passion and eschatology is implied also in Jesus’ saying about the path of suffering which his followers must tread (Mk 8:34- 9:1). Whosoever shall be ashamed of Jesus when he suffers reproach and persecution in this adulterous and sinful world, of him will the Son of Man be ashamed when he cometh in the glory [pg 079] of his Father with the holy angels. For this generation shall not sink into the grave until they see the Kingdom of God come with power! This connection must have appeared extremely prominent to the hearers. After the departure from Cæsarea Philippi, under the impression of the secret of the Passion, which filled them with a sense of sadness and fear (Mk 9:30-32),—the Disciples dispute which of them shall receive the highest place in the Kingdom. In the house at Capernaum Jesus had to rebuke them (Mk 9:33-37). That was after he had spoken for the second time about his Passion. On the way to Jerusalem the same scene was reenacted in closest conjunction with the third prediction of the Passion. (Mk 10:32-41). The sons of Zebedee advance their claim to the seats upon the throne. This is not in the least a case of childish misunderstanding on the part of his followers, for Jesus in fact treats their suggestion with perfect seriousness. The eschatological expectation must accordingly have been thrown into such strong relief for the Disciples by Jesus’ prediction of his Passion that they necessarily reasoned within themselves about the position they should occupy in the coming Kingdom. [pg 080]