By Anthony C. Thiselton
This specified observation on Paul’s early letters by means of a very good New testomony professional, presents a vast variety of unique views of ways humans have interpreted, and been encouraged through, Paul’s first letters.Addresses questions about 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 agesOffers new insights into matters they bring up pertaining to feminist biblical interpretation.Provides a background of two-way impacts, as exemplified via 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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Extra info for 1 & 2 Thessalonians Through the Centuries (Blackwell Bible Commentaries)
While God’s people aim at holiness, God will guard them and direct their hearts. The Second Epistle includes a distinctive warning against “idleness” (3:6–13). indd 17 9/2/2010 3:20:49 PM 18 Introduction (3:14–15). The Greek word often translated “idle” is ataktos (3:6, 7, 11; see 1 Thess. 5:14). This word strictly means “disorderly,” or disruptive, but certainly includes idleness and lack of self-discipline. This may have been related to misunderstandings about Christ’s return. John B. Polhill comments: “Throughout Christian history, groups that emphasize the imminent return of the Lord have been known to abandon their livelihood and cease normal human activity.
Oh! 198–9). Theodore of Mopsuestia (c. 350–c. 428) stresses that the readers do not seek glory from humankind, nor was this Paul’s intention. Christian believers suffer abuse. Yet through the cross, Theodore asserts, accepting suffering and tribulation will bring our salvation. indd 40 9/4/2010 9:14:43 AM 1 Thessalonians 1:1–10 41 good spirit will enable us to endure it with joy (cum gaudio) from the Holy Spirit. All will then know and admire such suffering on behalf of faith and our teaching, as the readers in truth recognize their Lord, whom God raised from the dead, and who will come to us from heaven (In Epistolas B.
Let your faith rest . . Let nothing move you” (322). The Reformation and Post-Reformation Eras Martin Luther (1483–1546) understands faith primarily as a personal appropriation of grace. He distinguishes it from belief (credere). To believe seems “an easy thing to many people . . But . . such faith is human, like any other mental activity of man . . James calls faith of such a kind ‘dead faith’ . . It is faith about God, not faith in God” (Epistle to the Hebrews 209, in Early Theological Works, 16).
1 & 2 Thessalonians Through the Centuries (Blackwell Bible Commentaries) by Anthony C. Thiselton