By Anthony C. Thiselton
This specific observation on Paul’s early letters via a good New testomony expert, presents a wide diversity of unique views of ways humans have interpreted, and been encouraged by way of, Paul’s first letters.Addresses questions about the content material, surroundings, and authenticity of the 2 Thessalonian letters, drawing on responses from prime students, poets, hymn writers, preachers, theologians, and biblical students through the agesOffers new insights into concerns they elevate bearing on feminist biblical interpretation.Provides a background of two-way impacts, as exemplified via Ulrich Luz, Hans Robert Jauss, and Hans-Georg GadamerWritten by way of Anthony Thiselton, a number one commentator at the Greek New testomony
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Extra info for 1 and 2 Thessalonians Through the Centuries (Blackwell Bible Commentaries)
4:18 (177). Jowett makes exactly the same point, calling this “the strongest objection urged by Baur against the genuineness of the epistle” (Thessalonians, Galatians and Romans, 145–6). We should not expect such a personal “mark” in 1 Thessalonians. ” (4) The likeness to 1 Thessalonians in style and content is alleged to imply the work of an imitator. But there are several indications to the contrary. Jowett and Lünemann examine phrases in detail. There is nothing remarkable about “we ought to give thanks” (Greek, eucharistein opheilomen, 1:3; 2:13).
Adoration, and thanks giving” to “the Father and the Holy Spirit . . 560). Origen (c. 185–c. 254) comments on 1 Thess. 200). 495). He notes: “Through this, he [Paul] is showing that where two or three were found as one, the Holy Spirit had elicited one sense between them and one speech . . 270–1). 471). 2). 6). Basil the Great (c. 330–379) refers to the close association of the three co-workers to illustrate his concern for the co-equality of the Holy Trinity, when the three in both cases work together with one purpose.
Indd 38 9/4/2010 9:14:43 AM 1 Thessalonians 1:1–10 39 There is a deliberate repetition of “God” in v. 10. Paul characteristically speaks of God’s raising (active voice) Christ (Rom. 8:11). God acts in the world from creation to judgment. On judgment, if a child is bent on self-destruction, a parent may be angered. A less loving parent might be indifferent to this behavior. Moltmann urges that a God who cannot suffer and feel cannot love either (Trinity and the Kingdom of God, 38; see 21–60). Some regard the phrase “rescues us from the wrath that is coming” (Greek, rhuomenon, v.