Who comes from the East and the West?: Luke 13.28-29/Matt 8.11-12 and the historical Jesus
Since Joachim Jeremias' "Jesu Verheissung für die Völker" (1956) it has often been assumed that in Matt 8.11-12 Jesus looked forward to the inclusion of gentiles into the kingdom at the eschaton. However, several recent studies, most notably by Dale C. Allison, have called this view i...
| Main Author: | |
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| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
2006
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| In: |
New Testament studies
Year: 2006, Volume: 52, Issue: 4, Pages: 441-457 |
| Standardized Subjects / Keyword chains: | B
Bible. Lukasevangelium 13,28-29
/ Bible. Matthäusevangelium 8,11-12
B Jesus Christus / Kingdom of God / Universalism / New Testament / Eschatology |
| IxTheo Classification: | HC New Testament NBQ Eschatology |
| Further subjects: | B
Universalism
B Bible. Matthäusevangelium 8,11-12 B Bible. Lukasevangelium 13,28-29 B Life of Jesus research |
| Online Access: |
Volltext (doi) |
| Parallel Edition: | Electronic
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| 520 | |a Since Joachim Jeremias' "Jesu Verheissung für die Völker" (1956) it has often been assumed that in Matt 8.11-12 Jesus looked forward to the inclusion of gentiles into the kingdom at the eschaton. However, several recent studies, most notably by Dale C. Allison, have called this view into question and have instead advocated that the logion refers to the regathering of the Diaspora. The purpose of this study is to evaluate Allison's arguments and to propose that a gentile reference is implicit in the logion based on: (1) the broader context of the inter-textual echoes of passages concerning the regathering of Jewish exiles; and (2) a wider ethnic membership for those who participate in the patriarchal banquet based on the reference to "Abraham". Furthermore, the logion is interpreted in the historical Jesus' ministry through the lens of a partially realized eschatology. As such the saying represents Jesus' contention that Israel's restoration was already becoming a reality and that gentiles were already entering the kingdom as an embryonic foretaste of their inclusion at the eschaton. | ||
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