By Anthony C. Thiselton
This specified remark on Paul’s early letters via a good New testomony professional, presents a wide diversity of unique views of the way humans have interpreted, and been inspired via, Paul’s first letters.Addresses questions in regards to the content material, environment, and authenticity of the 2 Thessalonian letters, drawing on responses from major students, poets, hymn writers, preachers, theologians, and biblical students during the agesOffers new insights into matters they increase referring to feminist biblical interpretation.Provides a background of two-way affects, as exemplified through 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 resources for 1 & 2 Thessalonians Through the Centuries (Blackwell Bible Commentaries)
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.
By the seal of the cross . . ), Early Mediaeval Theology, 230, 281–2). Thomas Aquinas (1225–74) typically uses other scriptures to shed light on a given piece of scripture. In his Lectures on 1 Thessalonians alone he has 340 scriptural citations (Paddison, Theological Hermeneutics and 1 Thessalonians, 74). Paul’s allusion to example, and to joy through suffering comes together in several passages: “If anyone would come after me, let him deny himself and take up his cross and follow me” (Matt. 16:24).
2, qu. 184, art. 2). Nevertheless Aquinas and the Reformers agree that election implies God’s sovereign, unmerited grace. 2, qu. 151, art. 2). He adds: “No one is silly enough to suppose that divine activity is prompted by our deserving” (1, qu. 23, art. 5). He cites Paul in Rom. 9:13, and Augustine on Matt. 20:1–16. God’s will, he said, is the reason for salvation (1, qu. 23, art. 3). ” Hadewijch of Antwerp, from the Béguine movement, has been credited with writing: Ah! sweet Love, I would that I were love, And loved thee, Love, with love itself!