By Anthony C. Thiselton
This specific statement on Paul’s early letters by way of a very good New testomony professional, presents a extensive variety of unique views of the way humans have interpreted, and been inspired through, Paul’s first letters.Addresses questions in regards to the content material, environment, and authenticity of the 2 Thessalonian letters, drawing on responses from top students, poets, hymn writers, preachers, theologians, and biblical students through the agesOffers new insights into matters they increase pertaining to feminist biblical interpretation.Provides a historical past of two-way affects, as exemplified by way of Ulrich Luz, Hans Robert Jauss, and Hans-Georg GadamerWritten through Anthony Thiselton, a number one commentator at the Greek New testomony
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Additional resources for 1 and 2 Thessalonians Through the Centuries (Blackwell Bible Commentaries)
All this, Hutchison declares, is intensely practical. The thanksgiving suggests an example to imitate; the readers’ faith, love and hope suggests “our own duty and dignity” (23–4). indd 37 9/4/2010 9:14:43 AM 38 1 Thessalonians 1:1–10 Paul’s Reflection on His Visit: The Readers are an Example to Believers from Greece (1 Thess. 1:6b–10) Introduction and Overview The readers’ “welcome” (Greek, dechomai) demonstrates the warmth of reception offered to Paul and his fellow workers. He reflects on the warmth of reception offered to them.
He declares: “After this faith, then, learn to have firm hope which draws our spirit to things invisible and ingrafts our attention upon the heavenly and eternal . . In every time of deep tribulation we ought to run with hope to the consolation of the higher piety . . We especially exhort you to take care to have love in you and show it by action in all things. Without this no man will see God” (Five Sermons, 308–9). Lanfranc of Canterbury (c. 1010–89) gives only a brief comment, and repeatedly quotes Ambrosiaster.
The work of J. A. T. Robinson, T. F. Glasson, and others led to the church’s traditional stress on a future advent being interpreted in a complex, but also reductionist, way. By 1969, however, the tide may have begun to turn again. Arthur Moore tackled earlier scholarship head-on. ” Old Testament imagery concerning theophany was transferred to Christ, or Christologies allegedly became confused. Moore writes, “These explanations are particularly weak” (1 and 2 Thessalonians, 31). He argues this more fully in The Parousia in the New Testament (92–107, 160–74, 207–18).
1 and 2 Thessalonians Through the Centuries (Blackwell Bible Commentaries) by Anthony C. Thiselton