Another Look at Matthew 24 Through Pronominal Lenses

In what has historically been labeled the “Olivet Discourse,” Jesus foretold the destruction of the Jewish temple and surrounding buildings approximately four decades prior to it happening, while also addressing questions about the sign of his coming and the end of the age. The parallel accounts are recorded in Matt. 24:1–25:46; Mark 13:1-37; and Luke 21:5-36 (note also Luke 17:23-37; 18:8; 19:41-44).

Immediate Context

Jesus was at the temple in Jerusalem with his disciples, one of whom commented on the massive buildings and impressive architecture. Jesus then predicted the total destruction of “all these things” (Matt. 24:1-2; Mark 13:1-2; Luke 21:5-6). Later, at Mount Olivet, Peter, James, John, and Andrew privately asked him two questions: (a) “when will these things be?” (the destruction of the temple and buildings); and (b) “what is the sign when all these things are to be accomplished?” (Mark 13:4; Luke 21:7); “what is the sign of your coming and of the consummation of the age?” (Matt. 24:3).¹

Using Matthew’s more extensive account as our base text, Jesus answered the first question about the temple’s destruction in 24:4-34, concluding, “Truly I say to you that this generation will not have passed away until all these things have occurred” (v. 34). He then answered the second question in 24:35–25:46, affirming, “But concerning that day and hour, no one knows, not even the heavenly angels nor the Son, but only the Father” (24:36). 

Differentiating Pronominal References

Attention to pronouns and related pronominal references further establishes the separate responses. Plural demonstrative pronouns describe the events surrounding the temple’s destruction: “these [things]” (ταῦτα) (24:2, 3, 8, 33, 34) and “those days” (ἐκείναις ταῖς ἡμέραις) (vv. 19, 22, 29). The singular is used for the end of the age: “that day” (τῆς ἡμέρας ἐκείνης) (v. 36).

When Jesus addressed and alluded to his immediate (contemporary) disciples, he used second person plural (“you”) terminology (vv. 2, 4, 6, 9, 15, 20, 23, 25, 26, 32, 33, 34, 42, 43, 44, 47).² When speaking of those who were not his disciples, he used third person plural (“they”) terminology, inclusive of (a) false prophets (vv. 5, 11, 24, 26); (b) enemies (v. 9); (c) apostates (v. 10).³

The Challenging Verses

In the midst of answering the two questions, Jesus employed symbolism (vv. 27-31) that raises the issue of whether these verses apply to both of his responses, or just one to the exclusion of the other. Adding to the confusion for modern, westernized thinkers are the impediments of (a) ingrained linear thinking, (b) unfamiliarity with apocalyptic imagery, (c) a tendency to literalize, and (d) failure to recognize pronominal distinctions.

False claims of Christ’s premature arrival (v. 26) are to be rejected because the coming of the Son of Man will be like “lightening” (v. 27)—sudden, observable, unmistakable—while the fall of Jerusalem is likened to birds of prey gathered around a lifeless body (v. 28).

Shortly⁴ after the horrific events of “those days” (parallel to verses 19 and 22 leading up to Jerusalem’s fall), a dark, terrible day of judgment will occur against nationalistic Judaism, vividly portrayed with apocalyptic symbolism: “the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken” (v. 29). These enigmatic descriptors, corresponding to no biblical accounts of Christ’s second coming, would have been familiar to anyone acquainted with Jewish apocalyptic literature. The darkening of atmospheric luminaries and plummeting constellations symbolize the collapse, downfall, and devastation of prominent powers (cf. Isa. 13:1-13; 14:4-15; 34:1-9; Amos 5:1-20; Luke 10:18): in this case, the first-century Jewish state.

“And then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with great power and glory. And he will send his angels with a great trumpet [sound] and will gather his chosen ones from the four winds, from the ends of the heavens unto their ends” (vv. 30-31).

Contextually, while these verses could be interpreted figuratively with reference to the Lord’s swift judgment against Jerusalem and providential protection of his disciples,⁵ there seems instead to be a momentary shift, elaborating on what was said in verse 27, introducing what will be more fully disclosed in verses 35 ff., while contrasting what is to occur in the near and distant futures.

The visual and perceptual “seeing” verb ὁράω is consistently used throughout this discourse with the second person plural (“you”) form of address when applied to Christ’s contemporary followers: “you see [to it] that you are not troubled” (v. 6); “when you see ...” (v. 15); “if anyone says to you, ‘See ...’” (v. 23); “See, I have told you ...” (v. 25); “If they say to you, ‘Look ... look ...’” (v. 26); “when you see all these things ...” (v. 33). However, there is a pronominal shift in v. 30, “they will see ...” Many of the Lord’s personal disciples will still be alive to see the events leading up to Jerusalem’s destruction but not when the Lord himself returns.

The correlative adverb of time, “then” (τότε), occurring twice in verse 30, is used “of any time at all that fulfills certain conditions” (BDAG 1012). What Jesus says here is comparable to what he had revealed earlier to these same individuals (Matt. 13:39-43), as well as similar teachings elsewhere in the NT (e.g., 1 Thess. 4:13–5:10; 2 Thess. 1:6-10).

The parable of the fig tree illustrates for “you” (the current listeners) what “you know” about the foliage of a fig tree as a sign that summer is near (v. 32). “Thus also you, when you see all these [things], know that it is [ἐστιν] near, at the doors” (v. 33). Again, the expression “these [things],” repeatedly referring to the temple’s destruction (vv. 2, 3, 8), is not applicable to what “they will see” at the end of time (v. 30) but what “you see” from the perspective of the ones to whom Jesus was speaking on this occasion.

Conclusion

The pronominal switch from “you” (Matt. 24:2-26) to “they” (v. 30) back to “you” (vv. 32-33) leads to the concluding statement: “Truly I say to you that this generation will not have passed away until all these things have occurred” (v. 34). Then, starting at verse 35 through to the end of chapter 25, the second question is more fully addressed about “that day and hour” of the Lord’s return and the end of the age, the timing of which “no one knows, not even the heavenly angels nor the Son, but only the Father” (24:36). “Be watchful, therefore, for you know neither the day nor the hour in which the Son of Man comes” (25:13).

--Kevin L. Moore

*Thanks to Martin Klamm for bringing this “Pronoun Shift” to my attention <Topical Bible Studies>.

Endnotes:

     ¹ Unless noted otherwise, scripture quotations are the author’s own translation.

     ² The disciples are alluded to by Matthew in third person narrative (vv. 2, 4). Others, contemporary with Peter, James, John and Andrew, are spoken of in the third person: “Then the [ones] in Judea, let them flee to the mountains” (v. 16); “the [ones]” pregnant and “the [ones]” nursing (v. 19).

     ³ Third person plurals are also used in reference to angels (v. 31), the pre-flood population (vv. 38-39), and the master’s household (v. 45). Third person singulars denote the one having endured to the end and saved from destruction (v. 13), “the [one] reading ...” (v. 15), “the [one] on the housetop ...” (v. 17), and “the [one] in the field ...” (v. 18). Note also verses 40-51.

     ⁴ While the adverb εὐθέως is often rendered “immediately,” the sense of “shortly” better conveys its use here, i.e., after an indefinite but not a greatly extended period of time (as in Luke 13:5). In the midst of these signs, the end does not come “immediately” [εὐθέως] (Luke 21:9).

     ⁵ See K. L. Moore, “Matthew 24: End of the World or Jerusalem’s Fall,” Moore Perspective (8 Feb. 2014), <Link>.

Related Posts: The Day of the Lord, Anticipating Christ's Return: Part 1, Part 2, Luke's Perspective on Jerusalem's Fall: Part 1, Part 4, The Times of the Gentiles (Lk 21:24) 

Related articles: 

 

Image credit: https://askgramps.org/what-is-the-olivet-discourse/ 

Anticipating Christ’s Return: Alarming, Confusing, or Comforting? (Part 2)

     When the Lord returns and the dead in Christ rise first (1 Thess. 4:16), what happens next? The description continues: “then we the living ones remaining will be carried off together with them in the clouds for a meeting of the Lord into the air, and so always we will be with the Lord” (1 Thess. 4:17).¹ On the question of whether or not Paul and his companions expected to be alive at the Lord’s return, see Did Paul Believe?; for a response to the rapturist interpretation of this text, see No Room for the Rapture.

     It has been suggested that the employment of the term hárpazō (to “carry off” or “snatch away”) is an intentional play on words, seeing that secular writers often spoke of life being “snatched away” by death or fate.² The present text, therefore, “may be cleverly inverting a common use of harpazō in referring to death: rather than the expected picture of death or fate ‘snatching away’ to hades those who are living, the living ‘will be snatched up’ so that they do not face the last enemy, death” (J. Weima, Thessalonians 332). A. J. Malherbe states further, “The dead in Christ will rise, and their separation from those who were left is overcome as, ironically, they are snatched up together with them” (Thessalonians 276).

     The ascension will be “in [en] the clouds for [eis] a meeting of the Lord into [eis] the air …” The scriptures do not teach that Jesus will ever step foot on this physical earth again.³ The phrases “in the clouds” and “into the air” – the perceived space between the earthly and heavenly realms – parallel the Lord’s ascension and promised return (Acts 1:9-11). “Clouds” in biblical literature often accompany or signify divine presence⁴ and thus serve as a fitting arena for such “a meeting.” In the next letter to the Thessalonians this theme continues, “… concerning the coming [parousía] of our Lord Jesus Christ, and our gathering together unto him” (2 Thess. 2:1).

     All who are in Christ, both living and deceased, “always will be with the Lord.” The natural world is not our permanent home (cf. 2 Pet. 3:10-11; Rev. 20:11). God’s faithful ones are to live with him eternally in the heavenly realm (see 1 Thess. 1:10; cf. Matt. 5:12, 16, 34; 6:19-21). There is a rest spoken of that is yet in the future—something promised that remains to be fully realized (Heb. 3:7–4:11). When Jesus journeyed ahead to prepare a place for his disciples (John 14:2-3), he went beyond the “veil” and penetrated the holiest place to dwell in the presence of God (Heb. 6:19-20; 9:12). This is none other than “heaven itself” (Heb. 9:24). Accordingly, we now have the confident expectation of entering the very same place (Heb. 6:18-19; 10:19-20, 34). It is heaven wherein our names are registered (Heb. 12:23) and in which we have citizenship (Phil. 3:20), reward (Matt. 5:12), hope (Col. 1:5), and an inheritance (1 Pet. 1:3-4). Unlike Israel’s inheritance of a temporal rest, ours is everlasting (Heb. 9:15).

Encouraging Words

     Here is the stated purpose of the foregoing discourse: “Therefore, encourage one another with these words” (1 Thess. 4:18). The aim is not to satisfy curiosity about the particulars of the Lord’s coming, but to provide reassurance about the future of departed loved ones. “The question is, is it any encouragement to us? It can only fail to appear relevant if we approach the passage with a false attitude and with false questions…. If, however, we are to look beneath the traditional superstructure of eschatological imagery, we arrive at the conviction which was uppermost in the apostle’s mind, and which was indeed our Lord’s own concern to show (John xiv.), that those who die in Christ live in Christ …” (W. Neil, Thessalonians 107).

Conclusion

     The most extensive single account in the NT of Christ’s future return (1 Thess. 4:13–5:11) does not attempt to answer all the questions we might have about specific aspects of the event, nor was it intended to spark fanciful interpretations and unending speculations. It is a message of comfort, hope, and reassurance. Let us, therefore, take it no further than its original intent and be encouraged by it.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² See, e.g., Plutarch, Consolatio ad Apollonium 113C; Lucian, Of Funerals 13; Seneca, On Consolation to Polybius 2.1-8; Cicero, de Divinatione 2.25.

     ³ Some premillennialists cite Zech. 14:4, “And in that day his feet shall stand on the Mount of Olives …” But applying this text to the second coming of Christ is to ignore its symbolic (apocalyptic) nature and its fulfillment in less than six centuries after the prophecy was made, not long after Christ’s first advent. This is the same “day of the Lord” spoken of by Joel (1:15; 2:1, 11, 31; 3:14), fulfilled in the NT (Acts 2:16-21); and Malachi (4:1-6), fulfilled in the NT (Luke 1:16-17; Matt. 3:1 ff.). See K. L. Moore, “The Day of the Lord,” Moore Perspective (1 Feb. 2014) <Link>.

     ⁴ Ex. 13:21-22; 14:19-20, 24; 16:10; 19:16-17; Lev. 16:2; Num. 9:15-22; 10:11-12; 1 Kgs. 8:10-12; 2 Chron. 5:13-14; 6:1; Neh. 9:12, 19; Psa. 97:2; Isa. 19:1; Ezek. 1:4-28; Dan. 7:13; Matt. 17:5; Mark 9:7; Luke 9:34-35; 1 Cor. 10:1-2. As a symbol of divine judgment, see Isa. 19:1; Jer. 4:13; Psa. 68:4, 34; 104:3; Matt. 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27; Rev. 1:7; 14:14-16.

Related Posts: Anticipating Christ's Return Part 1, No Room for the Rapture, Coming with All His Saints, Man of Lawlessness Part 1

Image credit: https://i0.wp.com/www.mikegillespie.com/wp-content/uploads/2014/01/beinghappy.jpg?fit=2118%2C1418

Anticipating Christ’s Return: Alarming, Confusing, or Comforting? (Part 1)

     The lengthy discussion in 1 Thess. 4:13–5:11 is the most extensive single account in the NT of Christ’s future return. Even so, much is left unsaid that we might want to know but cannot know with certainty. W. Neil offers a helpful perspective: “the point that Paul is concerned to make has nothing to do with forecasting the manner of the Lord’s Second Coming. All that is incidental though important. Paul’s real interest and emphasis are much more on the fact that if a Christian dies in Christ he remains in Christ. Whatever happens after that ought to give those who loved him no anxiety at all. He is in his true home. Paul is primarily concerned to comfort sorrowing relatives, not to describe the Second Advent” (Thessalonians 99-100).

A Personal Return

     We read in 1 Thess. 4:16, “since the Lord himself (in a loud command, in an archangel’s voice, and in God’s trumpet) will descend from heaven, and the dead in Christ will rise first …”¹ The conjunction “since” [hoti] connects the preceding thought (“the living ones … will not precede those having fallen asleep”) with the succeeding explanation, “the dead in Christ will rise first.” Accordingly, the concise description of the Lord’s return mentioned in between is parenthetical and somewhat incidental.²

     The descent of “the Lord himself'” [emphatic!] reaffirms the divine promise of a personal return (1 Thess. 1:10; 2:16; cf. John 14:1-3; Acts 1:9-11). In the meantime the Lord has sent the Holy Spirit (1 Thess. 1:5, 6; 4:8)³ and is represented by authorized emissaries (1 Thess. 2:4, 6), and is to be accompanied by angels (2 Thess. 1:7). Nevertheless, a personal appearance will be made as the Lord descends from heaven (cf. 1 Thess. 1:10; 2 Thess. 1:7).

     The parenthetical description of Christ’s appearing consists of three brief statements each introduced by the preposition en (“in”),⁴ referring to the mode of descent and circumstances accompanying it. The language used is clearly apocalyptic. “A real event is being described, but it is one which cannot be described literally since the direct activity of God cannot be fully comprehended in human language. The biblical writers have therefore to resort to analogy and metaphor, the language of symbol, in order to convey their message” (I. H. Marshall, Thessalonians 128).

     The accompanying circumstances are described as follows: “in a loud command, in an archangel’s voice, and in God’s trumpet.” The first question is whether this is descriptive of one, two, or three distinct actions? If only one, the last couple of prepositional phrases could be explanations of the first: “in a loud command, which is an archangel’s voice and God’s trumpet.” Another possibility is that the “loud command” is one action, while the other is “an archangel’s voice” that is “God’s trumpet” (cf. Rev. 1:10; 4:1). But the most straightforward reading of the text involves three separate (though interrelated) occurrences.

A Loud Command

     The noun kéleusma [“a loud command,” vb. keleúō, to “command, order, direct”] is a “signal” or “command,” or an “arousing outcry.”⁴ In secular literature this was a military term used of a commander calling out orders to his soldiers; also of a charioteer commanding his horses, or a hunter directing his dogs, or a boat captain charging the rowers, or a governing official issuing a decree (TDNT 656-59; BDAG 538). The text specifically identifies neither the one delivering the command nor to whom it is directed. Contextually either God (v. 14), an archangel (v. 16), or Jesus (vv. 15-16) could be the source. Seeing that “the Lord himself” is the subject of the sentence, this would parallel Christ’s words in John 5:25, 28, “when the dead will hear the voice of the Son of God, and those having heard will live …. all those in the tombs will hear his voice.” Accordingly, “the dead in Christ” are the recipients of the loud command (cf. John 11:43).

An Archangel’s Voice

     Another associated action is “an archangel’s voice.” Jude 9 mentions “Michael the archangel,” the only other NT passage to employ the term archággelos – from árchōn [“leader,” “ruler”] + ággelos [“angel”], meaning “chief among angels,” or “leader of angels.”⁶ In a later first-century apocalyptic text, we read of “Michael and his angels” (Rev. 12:7). Seeing that “at the revelation of the Lord Jesus from heaven” Christ will be accompanied by “angels of his power” (2 Thess. 1:7b-9; cf. Matt. 13:39; 25:31; Mark 8:38; Jude 14-15), it would appear that Michael, whose “voice” directs the charge, is the leader of the angelic forces. However, the expression here is noticeably indefinite (“a voice of an archangel”), perhaps to keep the main focus on the event’s principal character, “the Lord himself.”

God’s Trumpet

     The third phenomenon is “God’s trumpet.” In the next recorded description of the parousía, the same imagery is used: “in the last trumpet; for a trumpet will sound …” (1 Cor. 15:52).⁷ In ancient times the trumpet was rarely used as a musical instrument; it primarily functioned as a signal (TDNT 7:71-88). In Jewish history the trumpet called together an assembly (Num. 10:2-7) and signaled a meeting with God (Ex. 19:13, 16, 19; 20:18). It also issued a warning of danger, impending doom, or approaching judgment (Num. 10:9; Jer. 4:5; 6:17; Ezek. 33:3; 1 Cor. 14:8), particularly divine judgment (Isa. 27:13; Joel 2:1; Zeph. 1:16; Zech. 9:14). Since a trumpet blast is captivating and draws immediate attention (Num. 10:2; Psa. 81:3; Isa. 18:3; Matt. 6:2), the Lord’s return will be no secret! In this particular context, “God’s trumpet” may merely signify the resounding loudness and captivating nature of the commanding voices (cf. Rev. 1:10; 4:1).

Conclusion

     The main point of the narrative is that “the dead in Christ will rise first,” i.e., the living “will by no means precede those having fallen asleep” (1 Thess. 4:15). While all humans will be resurrected in the final day, whether in Christ or otherwise (John 5:28-29; Acts 24:15), this is not the focus of the present text. The matter at hand is the fate of “the dead in Christ,” and their future resurrection is assured (cf. Acts 23:6-8; 24:21; 26:23; 1 Cor. 15:12-58). What, then, will happen to those “in Christ” who are still alive at the time? To be addressed in next week’s post.

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² The actual arrangement of words is as follows: “since himself the Lord in a loud command, in an archangel’s voice, and in God’s trumpet will descend …” The brief description here is not intended to be comprehensive but is all the information the Thessalonians presently need to comfort their troubled hearts.

     ³ See also John 7:39; 14:25-26; 15:26; 16:12-15; Acts 1:5, 8; 2:1-4.

     ⁴ The same triple use of en occurs in 1 Cor. 15:52, “in [en] an instant, in [en] a twinkling of an eye, in [en] the last trumpet …”

     ⁵ This is the only occurrence of the noun kéleusma in the NT. The verb keleúō is found twenty-six times, all in the writings of Matthew and Luke (Matt. 8:18; 14:9, 19, 28; 18:25; 27:58, 64; Luke 18:40; Acts 4:15; 5:34; 8:38; 12:19; 16:22; 21:33, 34; 22:24, 30; 23:3, 10, 35; 24:8; 25:6, 17, 21, 23; 27:43).

     ⁶ The name “Michael” is applied to “one of the chief princes” in Dan. 10:13, and “the great prince” in Dan. 12:1; cf. also Rev. 12:7. The post-exilic Jews recognized up to seven archangels (Tobias 12.15-22; Testament of Isaac 2.1; 1 Enoch 9.1; 20:1-7; cf. Sybilline Oracle 2.215).

     ⁷ The noun sálpigz (“trumpet”) appears eleven times in the NT. In its literal sense, it is employed for illustrative purposes in 1 Cor. 14:8 and Heb. 12:19. As a symbol in the context of the Lord’s coming, it is used in Matt. 24:31; 1 Cor. 15:52; and 1 Thess. 4:16. All other occurrences are symbolic in the book of Revelation (Rev. 1:10; 4:1; 8:2, 6, 13; 9:14). The verb salpísei is the future active indicative third person singular of salpízō (to “sound a trumpet”); although in the active voice, it is consistently rendered in English as passive (CSB, ESV, ISV, N/ASV, NIV, N/KJV, N/RSV), seeing that the third person (“he,” “she,” or “it”) is unidentifiable. The verb occurs twelve times in the NT. In Matt. 6:2 it is used metaphorically in the sense of making a big showing and drawing attention to oneself. Beyond 1 Cor. 15:52, all the other references are in the highly symbolic book of Revelation (8:6, 7, 8, 10, 12, 13; 9:1, 13; 10:7; 11:15).

Related Posts: Anticipating Christ's Return Part 2, No Room for the Rapture, Coming with All His Saints, Man of Lawlessness Part 1

Image credit: https://ak5.picdn.net/shutterstock/videos/8928865/thumb/1.jpg

Did Paul believe and teach that the return of Christ would be during his lifetime, and was he mistaken?

      Paul, Silvanus, and Timothy write to the mid-first-century church of the Thessalonians: “For this we declare to you in the word of the Lord, that we the living ones remaining unto the coming of the Lord will by no means precede those having fallen asleep” (1 Thess. 4:15).¹

     “For this,” expounding upon what is to occur at Christ’s second coming, “we declare to you in the word of the Lord…” Paul and his partners were “envoys of Christ” (1 Thess. 2:6), teaching “the word of God” (2:13) “in power and in the Holy Spirit, and much assurance” (1:5), giving instructions “through the Lord Jesus” (4:2). They “have been approved by God to be entrusted with the gospel” (2:4) – Paul as an apostle (1 Cor. 9:1), Silvanus as a prophet (Acts 15:32), and Timothy as a spiritually-gifted evangelist (2 Tim. 1:6; 4:5) – passing along what was “received from the Lord” (1 Cor. 11:23) as “the commandments of the Lord” (1 Cor. 14:37).

     The teaching concerns “we the living ones remaining unto the coming [parousía]² of the Lord …” A number of commentators needlessly infer from this passage that the apostle and his colleagues were anticipating the imminent return of Christ and expected to be alive when he came.³ J. Denney candidly asks, “Is it not better to recognise the obvious fact that Paul was mistaken as to the nearness of the second advent than to torture his words to secure infallibility?” (Thessalonians 177). D. Coggan cites this text, along with 1 Cor. 7:29-31; 15:51, claiming, “It is clear that in the early days of his writing ministry, he viewed that advent as imminent…. Paul clearly was thinking in terms of many of his contemporaries, probably including himself, being present when the Lord came …” (Portrait of a Revolutionary 87, 236). However, Denney and Coggan (and others espousing this view) ignore the Pauline texts that qualify these statements and indicate otherwise. I. H. Marshall maintains that scholars who insist these passages must mean an expected imminent return “misinterpret” them (Thessalonians 127).

     Before legitimate conclusions can be drawn, the broader scope of what is taught must be considered. Uncertainty about the timing of the Lord’s coming is acknowledged just a few verses later: “whether we may watch [be alive] or we may sleep [be dead], we may live together with him” (1 Thess. 5:10). Paul understood that he may or may not still be living when Christ comes (cf. 5:2-3; 1 Cor. 6:14; 15:51; 2 Cor. 4:14). While immanency was surely possible, it was never definitively affirmed. Paul, Silvanus, and Timothy are simply identifying with their readers, whether they are to be alive or dead at the Lord’s return.

--Kevin L. Moore

Endnotes:

     ¹ Unless noted otherwise, scripture quotations are the author’s own translation.

     ² The term parousía is descriptive of the Lord’s return mostly in the Thessalonian letters (1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1, 8), and just one other time in Paul (1 Cor. 15:23). Elsewhere in the Pauline writings other expressions used are epipháneia (“appearing,” “manifestation”) (2 Thess. 2:8; 1 Tim. 6:14; 2 Tim. 1:10; 4:1, 8; Tit. 2:13); and apokálupsis (“revelation”) (2 Thess. 1:7; 1 Cor. 1:7).

       ³ See, e.g., G. Bornkamm, Paul 206-207; J. E. Frame, Thessalonians 172-73; A. J. Hultgren, “Pastoral Epistles,” in St Paul [ed. J. Dunn] 143; A. F. Segal, Paul the Convert 161-62.

Related Posts: Anticipating Christ's Return: Part 1, Part 2 

Image credit: https://media.licdn.com/mpr/mpr/p/2/005/075/399/2347da3.jpg