Apocalyptic Eschatology in the Gospel of Matthew (Society by David C. Sim

By David C. Sim

This research reconstructs the apocalyptic eschatology in Matthew's Gospel so we may well comprehend his time and matters. Sociological research of apocalypticism in Judaism and early Christianity exhibits that the sort of global view is followed by way of a minority staff in a time of serious quandary. Matthew's precise and sometimes vengeful imaginative and prescient has to be set opposed to his community's clash with Judaism, Gentiles and the bigger Christian move and his acute have to improve his community's feel of identification and out of pastoral obstacle.

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The final pages of Hagner's study are devoted to the role of apocalyptic-eschatological features in the gospel which he categorises under four headings (pp. 74-6). 1 Instruction: Matthew instructs his community in the glories of two apocalyptic realities, the one having already occurred in the life and mission of Jesus and the other which will come at the consummation of the age. 2 Encouragement: the evangelist, like other apocalyptic authors, encourages his community to persevere in the face of present persecution and suffering.

Ben. Jud. Dan 6:10-11). Gad 4:7). It is clear from this brief summary that the Satan tradition as we find it in Revelation and at Qumran, and to a lesser extent in the Testaments of the Twelve Patriarchs, reflects a developed cosmic dualism. The cosmic order is not merely divided into those angels who rebelled against God and those who have not, but these angelic forces are currently engaged in a fierce struggle for supremacy, a conflict which will only be resolved at the eschaton (see further below).

The fourth type of redactional practice is Matthew's retention of his source material either unchanged or almost unchanged. Unlike the three other types, all of which reveal the evangelist's dissatisfaction with his sources, this editorial procedure indicates where the evangelist agreed with the sources at his disposal. This is a point which has been too little appreciated in redaction-critical studies on Matthew, and it requires further comment. The early redaction critics assumed that Matthew's characteristic interests could be detected only in his alterations of his sources and in his free compositions (categories 1 and 2 above), and that nothing of importance could be learnt from those sections of the gospel where the evangelist's editorial hand played only a minor role.

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