By Anthony C. Thiselton
This precise observation on Paul’s early letters via an exceptional New testomony professional, offers a huge variety of unique views of the way humans have interpreted, and been prompted by way of, Paul’s first letters.
- Addresses questions in regards to the content material, surroundings, and authenticity of the 2 Thessalonian letters, drawing on responses from best students, poets, hymn writers, preachers, theologians, and biblical students in the course of the ages
- Offers new insights into concerns they bring up bearing on feminist biblical interpretation.
- Provides a heritage of two-way impacts, as exemplified by way of Ulrich Luz, Hans Robert Jauss, and Hans-Georg Gadamer
- Written through Anthony Thiselton, a number one commentator at the Greek New Testament
Read Online or Download 1 & 2 Thessalonians Through the Centuries PDF
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Additional info for 1 & 2 Thessalonians Through the Centuries
Will work. It will affect both the heart and life. Faith works by love. It shows itself in love to God, and love to the neighbor” (on 1 Thess. 1:1–5). By this, he asserted, we know our election, and are raised up to heavenly things. Without the Holy Spirit, the word of God is merely a dead letter. Henry shows how readily a biblical passage may address a present reader. The biblical expositions of Johann Albrecht Bengel (1687–1752), often reckoned among the Pietists, are a classic. He spoke of the “pure sweetness” of this Epistle, in which Paul needs no title.
Gregory of Nyssa (c. 330–395), the younger brother of Basil, explicitly quotes the same passage, but for a different purpose. He is discussing the accusation of Eunomius that he confuses reality and non-reality or mere appearance. 8). John Chrysostom (c. 347–407) comments on v. 6b, “Such is the joy of the Spirit. In return for the things which appear to be grievous, it [or he] brings out delight . . 325). He notes the readers’ status as examples (v. 7), and observes that they so shone that they “became teachers of those who received [the word]” before them (Hom.
Louis Martyn, and Alexandra R. Brown are some of those who powerfully urge this case. The special contribution of apocalyptic Alexandra Brown and Karl Donfried argue that apocalyptic, with its emphasis upon God and new creation, remains especially relevant to persecution and to suffering. Brown writes: “From the conventional perspective of the old world, it [the cross] is the symbol of suffering, weakness, folly, and death. But from the perspective of the new creation, it is the transforming symbol of power and life .