Hostname: page-component-586b7cd67f-rdxmf Total loading time: 0 Render date: 2024-11-22T04:20:28.798Z Has data issue: false hasContentIssue false
  • English
  • Français

Being ‘Found’ on the Last Day: New Light on 2 Peter 3.10 and 2 Corinthians 5.3.

Published online by Cambridge University Press:  05 February 2009

Get access Rights & Permissions [Opens in a new window]

Abstract

An abstract is not available for this content so a preview has been provided. Please use the Get access link above for information on how to access this content.
Image of the first page of this content. For PDF version, please use the ‘Save PDF’ preceeding this image.'
Type
Short Studies
Information
New Testament Studies , Volume 33 , Issue 3 , July 1987 , pp. 477 - 479
Copyright
Copyright © Cambridge University Press 1987

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

NOTES

[1] Bauckham, R. J., Word Biblical Commentary 50: Jude, 2 Peter (Waco: Word, 1983) 303–22.Google Scholar

[2] ‘II Corinthians V.1–10 in Pauline Eschatology’, NTS 6 (1959–1960) 211–24.Google Scholar

[3] 1 Cor 4. 2 is another quite likely echo of the same parabolic teaching; compare Mt 24. 45, 46/ Lk 12. 42, 43. If it is such, it is notable that the active ‘finding’ by the master in Jesus' parable has become a passive ‘being found’ in 1 Cor 4. 2, as in 2 Cor 5. 3 and 2 Pet 3. 10. Ellis notes that εύρσκεσθαι is almost a technical term for being ‘discovered’ at the parousia, drawing attention to 1 Pet 1. 7, 2 Pet 3. 14 and Phil 3. 9, but not making the link with Jesus' parables. There is, of course, a danger of making too much of supposed verbal links, especially when the word in question is as common as εύρίσκεσθαι but in the cases I have discussed there is a link not only of language but also in the ideas expressed.

[4] Cf. the somewhat similar 1 Cor 9. 27b and Phil 3. 11.

[5] The Greek has an active βλέπωσω here, not a passive.

[6] It also lends support to the thesis, which I have recently proposed, that a pre-synoptic form of Jesus' eschatological discourse was widely known in the early church. See my The Rediscovery of Jesus' Eschatological Discourse (Gospel Perspectives IV, Sheffield: JSOT, 1984), also for further discussion of some of the texts referred to in this note.Google Scholar