By Anthony C. Thiselton
This particular statement on Paul’s early letters through an excellent New testomony expert, offers a wide diversity of unique views of ways humans have interpreted, and been prompted 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 top students, poets, hymn writers, preachers, theologians, and biblical students during the ages
- Offers new insights into concerns they elevate pertaining to feminist biblical interpretation.
- Provides a heritage of two-way impacts, as exemplified through Ulrich Luz, Hans Robert Jauss, and Hans-Georg Gadamer
- Written by way of Anthony Thiselton, a number one commentator at the Greek New Testament
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Additional info for 1 & 2 Thessalonians Through the Centuries
2:4 and 4:20 (Commentary, 7). The role of the Holy Spirit reflects Peter’s preaching in Acts 10:44. Aquinas gives cross-references to Acts, 1 Corinthians, Hebrews, and James. ” The Holy Spirit is implied as the bond between the Father and the Son (Commentary, 5). 2, qu. 2, qu. 2, qu. 23–33). He writes, “Expectation is . . the symbol of faith . . 2, qu. 17, art. 6, ad 2). 2, qu. 23, art. 1). 2, qu. 23, art. 2). 2, qu. 62, art. 2). 2, qu. 184, art. 2). Nevertheless Aquinas and the Reformers agree that election implies God’s sovereign, unmerited grace.
4:16; 11:1; Eph. 5:1; and 1 Thess. 2:4. Antoinette Wire and Elizabeth Castelli argue that Paul’s language about imitation imposed an authoritarian and manipulative rhetoric upon the Pauline communities. Castelli appealed to Michel Foucault’s notion of disguised power for particular comparison with 1 Cor. 4:15–16 and 11:1–16 (Imitating Paul, 89–117). But this would undermine Paul’s claim that “our appeal does not spring from deceit or impure motives or trickery” (1 Thess. 2:3), reducing it either to a cynical lie, or to gross self-deception.
1:13 (see also 2 Thess. 3:2), and we have already cited Klaus Koch, J. Christiaan Beker, Alexandra Brown, and others, on the importance of apocalyptic for Paul and even for the church today. The Subapostolic and Patristic Era Polycarp (c. 69–c. 155) begins in a similar way to Paul: “I have greatly rejoiced . . because you have followed the example of true love” (Epistle to Philippians 1). On his way to martyrdom in Rome, Ignatius of Antioch (c. 234–5; see also v. 7). Clement of Alexandria (c. 150–215) explains how revelation can act like a physician, to cure the whole world of suffering and evil (see v.
1 & 2 Thessalonians Through the Centuries by Anthony C. Thiselton