1 & 2 Thessalonians Through the Centuries by Anthony C. Thiselton

By Anthony C. Thiselton

This exact statement on Paul’s early letters via a superb New testomony expert, presents a huge diversity of unique views of ways humans have interpreted, and been inspired through, 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 in the course of the ages
  • Offers new insights into concerns they elevate bearing on feminist biblical interpretation.
  • Provides a historical past of two-way affects, as exemplified by means of Ulrich Luz, Hans Robert Jauss, and Hans-Georg Gadamer
  • Written by way of Anthony Thiselton, a number one commentator at the Greek New Testament

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He also writes, “[Paul] adds the names of two persons who have preached to them with him: Silvanus, who is Silas, and Timothy . . as is mentioned in Acts 16” (5). Thomas pointed out that Paul’s thanks are directed to God, not to people, because “Every good endowment and every perfect gift is from above . . from the Father of lights” (Jas. 1:17; Commentary, 6). Paul gives thanks for them all. Like Chrysostom, Aquinas notes the triad of faith, love, and hope. Faith is the starting point (see Heb.

Ambrosiaster (probably d. c. 380) writes that the three mentioned in the salutation and thereafter might seem to be overseers or bishops (episcoporum) in name, but the sense and the words are apostolic (Ad Thessalonicenses prima 212). Paul always gives thanks for the readers. He expounds “hope” as looking for the coming of the Lord. The Holy Spirit works “in much fullness” and power, and is no delusion, but shows “God’s superabundance of grace” (213). John Chrysostom (c. 347–407) observes about Timothy that Paul wrote: “I have no one like-minded, who cares truly for your state” (Phil.

2). 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!

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