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※ Download: Dating 1 thessalonians

Nguni't kayo, mga kapatid, ay wala sa kadiliman, upang sa araw na yaon ay masubukan kayong gaya ng magnanakaw: Sapagka't kayong lahat ay pawang mga anak ng kaliwanagan, at mga anak ng araw: tayo'y hindi ng gabi, ni ng kadiliman man; Huwag nga tayong mangatulog, gaya ng mga iba, kundi tayo'y mangagpuyat at mangagpigil. Early church writers are agreed on the matter, with testimonies beginning as early as a. Paul becomes the first Christian missionary to set foot in Europe and thus 1 Thessalonians is our earliest missionary document.

Thessalonica was originally named Therma, derived from the hot springs located in the area. For they that sleep sleep in the night; and they that be drunken are drunken in the night. The structures of the two letters to which Best refers include opening greetings 1 Thess. More recent challenges to this traditional belief came from scholars such as in 1903 and in 1933, who challenged the traditional view of the authorship.

Book of 1 Thessalonians - Historical allusions in the book fit Paul's life as recounted in Acts and in his own letters compared with ; compared with.

Discuss this text on the. Eugene Boring, Minneapolis: Fortress Press, 1998 , pp. Information on 2 Thessalonians Second Thessalonians is widely regarded as pseudonymous. The reference in 2:2 suggests that the letter belongs to the deutero-Pauline period, and the letter may have been intended to replace 1 Thessalonians entirely. The time of composition is likely to have been in the last two decades of the first century when hopes in the imminent parousia were faltering. Bart Ehrman observes The Orthodox Corruption of Scripture, p. In actuality, it was widely and strongly condemned, sometimes even within documents that are themselves patently forged. This latter ploy serves, of course, to throw the scent off one's own deceit. One cannot help thinking of 2 Thessalonians, which cautions against letters falsely penned in Paul's name 2:1-2 ; many New Testament scholars believe that 2 Thessalonians is itself non-Pauline. It is not written for the instruction of a particular community but aims rather to dissapate the general uneasiness of Christian thought in regard to the Parousia, impatiently expected and continually postponed. The author enlarges on the apocalyptic theme of the Antichrist, prehaps identified with Nero risen from the dead, whose manifestation was to cause the ruin of the Roman Empire. The document is conceived in the spirit of the synoptic Gospels and is probably not earlier than the first quarter of the second century. Since Marcion accepted it as authentic, we can hardly place it as late as 130-135. The pains taken by the author at the end iii, 17 to declare his signature genuine render it the more suspect. Verbal similarities begin with the first verse and continue throughout; yet there are very real theological differences between the two letters, the most important being that of eschatological perspective. In 1 Thessalonians the parousia, the coming of Jesus from heaven as apocalyptic judge and redeemer, is imminent. But 2 Thes 2:3-12 sets out an elaborate program of what must first happen before that event can occur. Not only has the apocalyptic imagery changed, but the whole tenor of the expectation is different. Another notably non-Pauline feature of the letter is the idea that the judgment of God will be a reward for the persecuted Christians and a persecution of the persecutors 1:5-10. This way of thinking is not only non-Pauline, it belongs to a generation later than Paul's, more poetically expressed in Rev 16:5-7 and 19:2. Furthermore, the generation following Paul tended to ascribe to Jesus attributes and functions that Paul's generation reserved to God, a tendency that was a natural consequence of a developing Christology. The two are close enough together to be related, but in 2 Thessalonians the Christology represents a later thinking and piety. The best understanding of 2 Thessalonians, therefore, is to see it as a deliberate imitation of 1 Thessalonians, updating the apostle's thought. The letter, therefore, represents the church coming to terms with the problems of the generation following Paul's though still consciously and immensely indebted to the apostle. Udo Schnelle argues The History and Theology of the New Testament Writings, p. That there are seventeen expressions in 2 Thessalonians that occur nowhere else in the New Testament is very revealing. In contrast to the undisputed Pauline letters, 2 Thessalonians lacks antithetical formulations, passages in the style of the diatribe, and with the exception of 2 Thess. Different from the lively, sometimes abrupt argument of Paul's letters, 2 Thessalonians appears as a didactic compositiion with a narrowly limited theme. The manner of expression is favored by 42 words and expressions repreated twice or more. In summary it may be said: 'The use of words, stylistic peculiarities and the train of thought must be seen together. Typical ideas, words and expressions point to a more developed situation in doctrine and forms of Christian life than is seen in 1 Thessalonians and all the other undisputed Pauline letters. This suggests that 2 Thessalonians, like the Pastorals, wasn't known as part of the Pauline corpus to the author of Ephesians.

1 Thessalonians 2:1-3 by Paul Washer
Also, he had become aware of other problems. This would be after they visited Thessalonica and established a church there Acts 17:1-4. And since, according to this addition, it was the Jews upon whom God's wrath had already fallen, the reference must surely be to the destruction of the temple in 70 C. He was concerned about the Thessalonian church in particular. Paul's known characteristics are apparent in the letter compared with ;. Furthermore, over a quarter of 1 Thessalonians deals with problems and issues regarding the return of Christ. The document is conceived in the spirit of the synoptic Gospels and is probably not earlier than the first quarter of the second century. The book ends with final instructions of living the Christian life.