This narrative study uses Mark 3:22–30 as an interpretive lens to show that the Gospel of Mark has a thoroughly apocalyptic outlook. That is, Mark 3:22–30 constructs a symbolic world that shapes the Gospel’s literary and theological logic. Mark utilizes apocalyptic discourse, portraying the Spirit-filled Jesus in a struggle against Satan to establish the kingdom of God by liberating people to form a community that does God’s will. This discourse develops throughout the narrative by means of repetition and variation, functioning rhetorically to persuade the reader that God manifests power out of suffering, rejection, and death. This book fits among literary studies that focus on Mark as a unified narrative and rhetorical composition, and uses narrative analysis as a key tool. While narrative approaches to Mark generally offer non-apocalyptic readings, this study clarifies the symbols, metaphors and themes of Mark 3:22–30 in light of the religious and social context in which the Gospel was produced in order to understand Mark’s persuasive aims towards the reader. Accordingly, a comparative analysis of Jewish apocalyptic literature informs the use of Mark 3:22–30 as a paradigm for the Gospel.

One of the most widely praised studies of Jewish apocalyptic literature ever written, The Apocalyptic Imagination by John J. Collins has served for over thirty years as a helpful, relevant, comprehensive survey of the apocalyptic literary genre. After an initial overview of things apocalyptic, Collins proceeds to deal with individual apocalyptic texts -- the early Enoch literature, the book of Daniel, the Dead Sea Scrolls, and others -- concluding with an examination of apocalypticism in early Christianity. Collins has updated this third edition throughout to account for the recent profusion of studies germane to ancient Jewish apocalypticism, and he has also substantially revised and updated the bibliography.

Scholarship on the Gospel of Mark has long been convinced of the paradoxical description of two of its primary themes, christology and discipleship. This book argues that paradoxical language pervades the entire narrative, and that it serves a theological purpose in describing God's activity. Part One focuses on divine action present in Mark 4:10-12. In the first paradox, Mark portrays God's revelatory acts as consistently accompanied by concealment. The second paradox is shown in the various ways in which divine action confirms, yet counters, scripture. Finally, Mark describes God's actions in ways that indicate both wastefulness and goodness; deeds that are further illuminated by the ongoing, yet defeated, presence of evil. Part Two demonstrates that this paradoxical language is widely attested across Mark's passion narrative, as he continues to depict God's activity with the use of the three paradoxes observed in Mark 4. Through paradoxical narrative, Mark emphasizes God's transcendence and presence, showing that even though Jesus has brought revelation, a complete understanding of God remains tantalizingly out of their grasp until the eschaton (4:22).

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

A Theology of Mark’s Gospel is the fourth volume in the BTNT series. This landmark textbook, written by leading New Testament scholar David E. Garland, thoroughly explores the theology of Mark’s Gospel. It both covers major Markan themes and also sets forth the distinctive contribution of Mark to the New Testament and the canon of Scripture, providing readers with an in-depth and holistic grasp of Markan theology in the larger context of the Bible. This substantive, evangelical treatment of Markan theology makes an ideal college- or seminary-level text.

The Gospel of John has long been recognized as being distinct from the Synoptic Gospels. John among the Apocalypses explains John's distinctive narrative of Jesus's life by comparing it to Jewish apocalypses and highlighting the central place of revelation in the Gospel. While some scholars have noted a connection between the Gospel of John and Jewish apocalypses, Reynolds makes the first extensive comparison of the Gospel with the standard definition of the apocalypse genre. Engaging with modern genre theory, this comparison indicates surprising similarities of form, content, and function between John's Gospel and Jewish apocalypses. Even though the Gospel of John reflects similarities with the genre of apocalypse, John is not an apocalypse, but in genre theory terms, John may be described as a gospel in kind and an apocalypse in mode. John's narrative of Jesus's life has been qualified and shaped by the genre of apocalypse, such that it may be called an 'apocalyptic' gospel. In the final two chapters, Reynolds explores the implications of this conclusion for Johannine Studies and New Testament scholarship more broadly. John among the Apocalypses considers how viewing the Fourth Gospel as apocalyptic Gospel aids in the interpretation of John's appeal to Israel's Scriptures and Mosaic authority, and examines the Gospel's relationship with the book of Revelation and the history of reception concerning their writing. An examination of Byzantine iconographic traditions highlights how reception history may offer a possible explanation for reading John as apocalyptic Gospel.

The apocalyptic discourse of Mark 13 predicts that cataclysmic events will occur within the generation of Jesus’ contemporaries, but readers today know these events have not taken place. Paul Ricoeur’s hermeneutics enables a reader to understand this text as a presentation of truth rather than as a failed prediction. Ricoeur argues that the meaning of a text is not defined by the author’s intention nor by the reader’s reception, but by the text itself. Therefore, although Mark 13 was originally understood literally, today’s reader is able to read it as metaphor, and to discern latent meaning that is present in the text. As Ricoeur explains, metaphor associates previously unrelated concepts and creates new, multiple meanings. In doing, metaphor is able to present truth, not as a verifiable presentation of the world, but as a novel manifestation of the world. Mark 13 functions as metaphor because of a double dissonance: first between the configured world of the text and the lived world of the reader, and second between claim that Jesus is able to predict when the events will take place (v. 30) and the assertion that he is not able to do so (v. 32). One option for the metaphorical meaning that Mark 13 offers for today’s reader is the perception of the presence of forces that challenge and subvert powers which appear to be dominant, and which deceive, destroy, and persecute. This book will appeal to two sets of readers. First, scholars who study New Testament apocalyptic texts and the eschatological expectations of the early church will appreciate a new approach to a challenging subject matter. Second, Ricoeur scholars who focus upon the religious aspects of his work will enjoy the employment of his interpretive approach on a Biblical genre that has heretofore receive only cursory attention.