Are you asking what these two verses have to do with one another.....or what these two verses have to do with the "coming of the Son of Man" (or as in Matt 24:30, "the sign of the Son of Man in heaven")? I don't know what "one" and "other" you're referring to.
Do you not notice the whole theme--running through the Gospels--of Jesus and the Kingdom of God? What was He accused of and mocked for (claiming to be "King of the Jews")?
Please understand....I'm not claiming to have it all figured out...and this understanding is brand new to me as well....but once I looked at the Gospels from this perspective it's amazing to me just how well it ALL fits into place.
From NT Wright:
How God Became King: The Story of the Gospels
My proposal about the gospels is that they all, in their rather different ways, tell the story of Jesus of Nazareth as the story of how God became king. They all, in other words, announce the launch of a ‘theocracy’.
So when the gospels tell the story of Jesus as the story of ‘how God became king’, this wasn’t just an aspiration; it was an accomplishment. We can see this in three narratival strands which work together in all four gospels (though not, interestingly, in any of the non-canonical gnostic materials). As with this whole lecture, I here summarize and simplify a large mass of complex material.
John’s great climactic scene of Jesus and Pilate – the kingdom of God against the kingdom of Caesar, challenging one another’s visions of kingdom, truth and power – shows where, for him, the story was heading all along. Luke stages the birth of Jesus carefully in relation to the decree of Caesar Augustus, and his second volume ends with Paul in Rome announcing God as king and Jesus as lord, ‘openly and unhindered’. Matthew and Mark draw heavily on Daniel 7, the passage above all where God’s kingdom confronts and overthrows the kingdoms of the world, seen as a succession of four increasingly horrible monsters. There is no doubt, in the first century, that the fourth monster would have meant Rome. And if recent suggestions are right, Mark himself may have deliberately framed his gospel with strong hints that in Jesus an empire was coming to birth of a completely different character to that of Caesar. A current article (NTS 2010) contrasts the dove which descended on Jesus at his baptism with the Roman eagle, appearing as an omen to further the cause of Augustus or his successors. And an increasingly common interpretation of Jesus’ triumphal entry into Jerusalem is to see that event not only as the staged fulfilment of Zechariah 9 but also as a deliberate parody of the regular entry into Jerusalem of Pontius Pilate, on horseback surrounded by soldiers, coming from his quarters in Caesarea.~Imagining the Kingdom: Mission and Theology in Early Christianity
My proposal about the gospels is that they all, in their rather different ways, tell the story of Jesus of Nazareth as the story of how God became king. They all, in other words, announce the launch of a ‘theocracy’.
So when the gospels tell the story of Jesus as the story of ‘how God became king’, this wasn’t just an aspiration; it was an accomplishment. We can see this in three narratival strands which work together in all four gospels (though not, interestingly, in any of the non-canonical gnostic materials). As with this whole lecture, I here summarize and simplify a large mass of complex material.
John’s great climactic scene of Jesus and Pilate – the kingdom of God against the kingdom of Caesar, challenging one another’s visions of kingdom, truth and power – shows where, for him, the story was heading all along. Luke stages the birth of Jesus carefully in relation to the decree of Caesar Augustus, and his second volume ends with Paul in Rome announcing God as king and Jesus as lord, ‘openly and unhindered’. Matthew and Mark draw heavily on Daniel 7, the passage above all where God’s kingdom confronts and overthrows the kingdoms of the world, seen as a succession of four increasingly horrible monsters. There is no doubt, in the first century, that the fourth monster would have meant Rome. And if recent suggestions are right, Mark himself may have deliberately framed his gospel with strong hints that in Jesus an empire was coming to birth of a completely different character to that of Caesar. A current article (NTS 2010) contrasts the dove which descended on Jesus at his baptism with the Roman eagle, appearing as an omen to further the cause of Augustus or his successors. And an increasingly common interpretation of Jesus’ triumphal entry into Jerusalem is to see that event not only as the staged fulfilment of Zechariah 9 but also as a deliberate parody of the regular entry into Jerusalem of Pontius Pilate, on horseback surrounded by soldiers, coming from his quarters in Caesarea.~Imagining the Kingdom: Mission and Theology in Early Christianity
Last edited:
Upvote
0
