By David C. Sim

This learn reconstructs the apocalyptic eschatology in Matthew's Gospel so we may perhaps comprehend his time and issues. Sociological research of apocalypticism in Judaism and early Christianity exhibits that this kind of global view is followed by means of a minority workforce in a time of serious trouble. Matthew's particular and infrequently vengeful imaginative and prescient needs to be set opposed to his community's clash with Judaism, Gentiles and the bigger Christian circulation and his acute have to increase his community's feel of identification and out of pastoral challenge.

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Extra resources for Apocalyptic Eschatology in the Gospel of Matthew (Society for New Testament Studies Monograph Series)

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Collins, who is well aware of the problems associated with the current terminology, argues none the less that they are serviceable, provided they are adequately qualified and the proper distinctions made. 15 In response to the criticisms of Rowland (and others), Collins adopted broader definitions of apocalyptic eschatology and apocalypticism than those which then prevailed in order to do justice to the diversity within the apocalyptic literature. Collins defines apocalyptic eschatology as an end-time scheme which looks to retribution or judgement beyond the realm of history.

The author of the first gospel is not known. I follow the common view in rejecting the traditional identification of Matthew as the disciple of Jesus. However, for the sake of convenience and in deference to convention, this study will refer to both the writer of the gospel and the gospel itself as 7 Recently D. Orton has noted the desirability of further investigations of the relationship between Matthew and the apocalyptic literature. See his Understanding Scribe\ p. 175. Introduction 15 Matthew.

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). 24 The distinction between good and evil in the cosmic order is likewise reflected in the human realm.

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