Abstract
This study examines the eschatological discourses in Matthew and Luke. Each is considered in its narrative context, and with detailed attention given to developments in the transmission from their common source, Mark. While both reflect awareness of historical events during the period between the composition of Mark and the time of writing, they relate to the destruction of Jerusalem and the temple very differently. While Matthew is clearly written after 70 CE, the eschatological discourse is not influenced by the events of that period. The eschatological discourse in Luke, on the other hand, has been fundamentally reshaped in the light of those events.
Highlights
There is some consensus in scholarship that Mark 13 represents the earliest extant form of the synoptic eschatological discourse
It is notable that none of the extant citations of the Jewish Christian and other extracanonical gospels includes any passages corresponding to the synoptic eschatological discourse
This is potentially significant, given that the Jewish Christian gospels are generally regarded as having some affinity to the synoptics, Matthew
Summary
There is some consensus in scholarship that Mark 13 represents the earliest extant form of the synoptic eschatological discourse. Theissen and Crossan have argued that the Passion Narrative, or what Crossan calls the Cross Gospel, dates from the same period (Theissen 1991; Crossan 1988; 1998) This would seem the most likely occasion on which blame for the death of Jesus came to be transferred from Roman to Jewish rulers, and on which the Herodian family would have acquired such responsibility (cf Taylor 2000b; 2001b). This indicates a date for an oral or written form of the Passion Narrative in the first decade of Christianity. The example of Papias (cited by Eusebius, HE 3.49.15-16) indicates that the opposite could have been the case, and that documentary sources would have been corrected in the light of oral traditions, not least in the composition of Matthew and Luke
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