Apocalyptic Eschatology In The Gospel Of Matthew

This 1996 study reconstructs the apocalyptic eschatology in Matthew's Gospel so that we may understand his time and concerns. Sociological analysis of apocalypticism in Judaism and early Christianity shows that such a comprehensive world view, which emphasized the final judgement and its aftermath within a dualistic and deterministic framework, was adopted by minority of sectarian groups undergoing a situation of great crisis. The Matthean community, after the first Jewish war against Rome, came into conflict with Judaism, gentiles and the larger Christian movement. Matthew's distinctive and often vengeful vision must be set against both his acute need to enhance his community's sense of itself and his pastoral concern. Dr Sim offers for the first time in English an extended and comprehensive comparison of Matthew's outlook with contemporary eschatological literature.

The contemporary study of Jewish apocalypticism today recognizes the wealth and diversity of ancient traditions concerned with the “unveiling” of heavenly matters‒‒understood to involve revealed wisdom, the revealed resolution of time, and revealed cosmology‒‒in marked contrast to an earlier focus on eschatology as such. The shift in focus has had a more direct impact on the study of ancient “pseudepigraphic” literature, however, than in New Testament studies, where the narrower focus on eschatological expectation remains dominant. In this Companion, an international team of scholars draws out the implications of the newest scholarship for the variety of New Testament writings. Each entry presses the boundaries of current discussion regarding the nature of apocalypticism in application to a particular New Testament author. The cumulative effect is to reveal, as never before, early Christianity, its Christology, cosmology, and eschatology, as expressions of tendencies in Second Temple Judaism.

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

Despite centuries of scholarly and popular engagement, much confusion still hangs over Jesus’ Olivet Discourse. There is no consensus on the nature and meaning of the disciples’ question in Matt 24:3. How is the temple’s fate related to the parousia or second coming of Jesus? Is the Great Tribulation past, present, or future? Will Christians be raptured to heaven? Should you rather prefer to be “left behind”? Combining inductive and discourse grammar approaches as bases for literary structure and analysis, this study is a holistic and compelling fresh interpretation of Jesus’ eschatological discourse that provides answers to these questions. The author shows that extant interpretive frameworks fail to adequately account for the biblical data. Moreover, and unlike the available treatments, the study sheds light on the discourse’s structural and theological function within Matthew’s Gospel as a whole and how it coheres with New Testament teaching in general.

Despite centuries of scholarly and popular engagement, much confusion still hangs over Jesus’ Olivet Discourse. There is no consensus on the nature and meaning of the disciples’ question in Matt 24:3. How is the temple’s fate related to the parousia or second coming of Jesus? Is the Great Tribulation past, present, or future? Will Christians be raptured to heaven? Should you rather prefer to be “left behind”? Combining inductive and discourse grammar approaches as bases for literary structure and analysis, this study is a holistic and compelling fresh interpretation of Jesus’ eschatological discourse that provides answers to these questions. The author shows that extant interpretive frameworks fail to adequately account for the biblical data. Moreover, and unlike the available treatments, the study sheds light on the discourse’s structural and theological function within Matthew’s Gospel as a whole and how it coheres with New Testament teaching in general.

A rich collection of essays exploring the meaning of 'apocalyptic' in the New Testament, by a variety of important scholars in the field.

Modern scholars have varied responses to apocalyptic narrative in the Synoptic Gospels. Some ignore it; others reinterpret it and don't think that Jesus' warning about persecution works in this setting. In order to understand apocalyptic in the New Testament, we need to understand Jewish apocalyptic, and its similarities and differences with Jesus. We need to know the key themes and where those themes develop in the Synoptic Gospels. Eschatological Relationships and Jesus begins by exploring the components of prophetic and apocalyptic eschatology (figurative language, history, sequence, and juxtaposition of ideas) and then develops some of the major theological themes in Meyer, Wright, and Progressive Dispensationalism from the Synoptic Gospels. As readers work through Eschatological Relationships and Jesus, they begin to see and interpret the various patterns and themes in the eschatological discourses. Samples from Mark's Gospel to Matthew and Luke and a table of key eschatological relations makes this study a practical guide to the gospels.

If the expectations of the early church concerning the return of Christ and the end of the world were disappointed, the magnitude of the disappointment and the form in which it was expressed do not seem to fit with the expectations of modern scholars. This 1997 study questions both the idea that the delay of Christ's return - the parousia - was the primary factor shaping the development of eschatological expectation in the early church, and the linearity of the models used to understand the development of early Christian eschatology. Vicky Balabanski argues that Matthew's Gospel shows a more imminent expectation than Mark's, and that there were fluctuations in eschatological expectation caused by factors within these early communities and those of the Didache. She traces these fluctuations and offers some new interpretative keys to Mark 13, Matthew 24 and 25 and Didache 16, as well as some vivid and original historical reconstructions.