감람산강화의 전환적 부분적 과거론적 해석

A Transitional Partial Preterism of the Olivet Discourse

This paper is written with the conviction that all biblical prophecies including the Olivet discourse, should be understood in terms of the covenantal, salvation-historical perspective on the basis of grammatico-historico interpretation. If the prophecies in the Bible were merely foretelling the ultimate end time of the world by the Parousia, it would be not the gospel but a kind of threat. Then sensationalism and false urgency, or speculation to satisfy our curiosity about the future, would take the place of our assurance of salvation. This paper probes the unsolved problem of the thematic transition in the Olivet discourse which has caused serious confusion among preachers and New Testament scholars. To solve this problem, the followings are investigated step by step: the surface and covenantal structure, the textual and revelational-historical context, the thematic transition, the significance of the Olivet discourse, the anti-Roman message to the first reader of Matthew, and the application of the message to the present church. The present researcher makes use of the following methodologies: the discourse analysis, the redemptive-historical interpretation, and the transparency based on audience criticism. In conclusion, the Olivet discourse should be read from the transitional partial preterism because of the following facts: the transitional evidence from the textual context(Mt. 24:36), the Disciples' symbolic understanding of the Jerusalem temple as the micro-cosmos, and the inclusio structure in Matthew 24:2/35 and 24:36/25:13. The most important significance of the destruction of Jerusalem is that it marked not only the end of the Old dispensation in redemptive history but also God's providence towards His new covenantal partner, the New Testament church. The destruction of the temple in AD 70 as a parousia of the exalted Christ plays the role of the stepping-board for the final parousia of our Lord, which will consumate the redemptive and human history. These two parousias are linked typologically.