1 & 2 Thessalonians: Through the Centuries by Anthony C. Thiselton(auth.), John Sawyer, Christopher

By Anthony C. Thiselton(auth.), John Sawyer, Christopher Rowland, Judith Kovacs, David M. Gunn(eds.)

This distinct observation on Paul’s early letters by means of a good New testomony professional, presents a wide diversity of unique views of the way humans have interpreted, and been encouraged via, Paul’s first letters.

  • Addresses questions in regards to the content material, atmosphere, and authenticity of the 2 Thessalonian letters, drawing on responses from top students, poets, hymn writers, preachers, theologians, and biblical students through the a long time
  • Offers new insights into matters they bring up referring to feminist biblical interpretation.
  • Provides a heritage of two-way affects, as exemplified by means of Ulrich Luz, Hans Robert Jauss, and Hans-Georg Gadamer
  • Written by means of Anthony Thiselton, a number one commentator at the Greek New testomony

Content:
Chapter nine handle, Greetings, and Thanksgiving (pages 177–190):

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508). Theodoret of Cyrus (c. 393–c. 460) remarks that the Thessalonians’ ardor for their faith is celebrated everywhere, “and has prompted many to zeal for godliness” (Letters, 109). More than this, Paul gives them the highest honor by calling them not only imitators of the apostles, but also imitators of Christ himself (108). God has “freed us from the deception of the idols,” who are not “true” deities, Paul asserts, and “bade us look forward to the second coming of the Only begotten . . that was raised from the dead, being immune to suffering” (109).

1:3 and 8 less directly: But, above all, lay hold On faith’s victorious shield; Armed with that adamant and gold Be sure to win the field. If faith surround your heart, Satan shall be subdued, Repelled his every fiery dart, And quenched with Jesu’s blood. ), Anthology, 178). John Newton (1725–1807) was a former slave master who became a Christian, partly under the influence of George Whitefield, wrote on faith, experience, and prayer. Commenting on “unceasing prayer,” he wrote: Even in the exercise of prayer by which we profess to draw near to the Lord, the consideration that his eye has little power to .

Hom. 327). Paul calls them examples to those who already believed. Their zeal did not exempt them from the need of Paul’s prayers; we can never pass beyond the need for others to pray for us, as many biblical examples suggest (vv. 7–8). Chrysostom adds that the Macedonians were always ready to celebrate good news, as they did over the exploits of Alexander the Great. The readers “readily” turned from idols (v. 9), to await “both the Resurrection . . 328). On Phil. 1:22, Chrysostom expounds Paul’s longing to depart and to be with Christ, yet also his desire to fulfill his calling on earth.

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