I think that the best way to understand New Testament eschatology is to organise the material according to three future horizons: i) a disastrous war against Rome, which would result in the destruction of Jerusalem and the temple; ii) the overthrow of classical Greek-Roman paganism and the confession of Jesus as Lord by the nations; and iii) in a very hazy distance, the final destruction of sin and death and the renewal of heaven and earth.
I have also argued that what Jesus’ resurrection anticipated, as an act of divine vindication, was not, in the first place, the final resurrection of all the dead but the resurrection of the martyrs, in conjunction with the figurative “resurrection” of the people of God, at the parousia. This seems to me to be required, not least, by John’s distinction between a first resurrection of those who had been “beheaded for the testimony of Jesus and for the word of God” and a second resurrection of all the dead at the end of the thousand years (Rev. 20:4-6, 12-13). It points to the fact that the overriding practical challenge facing the disciples of Jesus, the apostles and the churches was to remain true to their calling in the face of persecution until they were finally vindicated in the eyes of Israel and the nations for their beliefs regarding Jesus.