Who Will See “The Kingdom of God Coming with Power” 31 his pointed warning that they will fall victim to the coming of God who will exonerate Jesus. The eschatological myth upon which Mark relies does not allow for vindication apart from judgment. Identifying those who will experience the events predicted in 13,26 and 14,62 as the temple establishment is certainly consistent with the tension that has been mounting throughout the story. The conflict is intensified in chapters 11–12 when Jesus takes on a noticeable role of a prophetic critic who, like other prophets before him, announces impending judgment against an intolerable religious leadership presiding in and over the temple (35). The escalating tension between Jesus and the religious leadership reaches a predictable level in chapter 13. Up to this point, appeals by Jesus for repentance and renewal, as summarized in 1,15 and reiterated for example in 7,6-7 and 12,29-31, are either met with scorn or indifference. Though the opposition expressed by the religious leadership does not always arise from a direct encounter with Jesus’ teaching, it is ever present and often most vivid when episodes that contain these reiterations appear in close proximity with those that contain unethical characterization of the religious leaders (e.g. 12,29-34; cf. 12,41-44). In typical prophetic fashion, the conflict culminates in a warning of an impending divine judgment on a religious-political establishment that has gone astray. In the earliest readings/performances of Mark’s story, one can imagine the character Jesus physically pointing to those who are taking on the role of the religious leadership when enacting 13,26 and 14,62. Can the same be said about the identity of those at whom the events in 9,1 are directed? It is difficult to posit that the Jewish religious leaders are directly in view here, for there is no immediate reference to them. However, given the similarity of the vision that Jesus predicts, it appears much more consistent to say that the antagonists or the out-group, instead of the protagonists or the in- group, are in view. After all, Mark leaves no doubt that the temple establishment as a character group belongs to the out-group. To leave (35) See Jer 7,14; 26,4-12; Ezek 9,1-10; Dan 9,26; TestXII.Levi 10,3; 16,4; TestXII.Jud. 23,3; Sib 3,665; Liv. Proph. 10,10-11 [Jonah]; 12,11 [Hab.]; War 3.8.3; 6.2.1; 6.5.3-4; y.Sot 6,3; cf. b.Yom 39b; ARN. A 4; QohR. 1,5. Regarding Qumran, see C.A. EVANS, “Opposition to the Temple: Jesus and the Dead Sea Scrolls”, Jesus and the Dead Sea Scrolls (ed. J.H. CHARLESWORTH) (New York 1992) 235-253. Note also the comparison between Mark’s temple theology and Ezekiel 33–34 in T.J. GEDDERT, Watchwords. Mark 13 in Markan Eschatology (JSNTSup 26; Sheffield 1989) 210-211.