Gospel of John the collective guilt of Jews, universally and in all generations, in the death of Christ. John's use of the collective expression "the Jews" is likely explained by the historical circumstances in which and audience for which he wrote. With the destruction of the Temple in 70 AD, the Jewish priesthood, and thus the class of the Sadducees was massacred and thus ceased to exist, due to its role in the First Jewish–Roman War. As John wrote his Gospel after these events, for a gentile audience, he spoke generically of Jews, rather than specifying a group within Judaism that no longer existed and that would have been unfamiliar to his readers. First Epistle to the Thessalonians Paul writes in 1 Thessalonians 2:14-16 as follows: The text appears somewhat anomalous compared to the general tone of thanksgiving, in that we have a diatribe against persecutors identified as Jews. The text appears to flagrantly contradict what Paul writes in chapters 9 to 11 of his Epistle to the Romans. This has led several scholars to question its authenticity, and suggest that it is an interpolation. According to Pieter Willem van der Horst, there is an instance of antisemitic statements in one of the Pauline epistles; David Luckensmeyer maintains that it was not written with the intent to condemn all Jews, Paul's letters reveal someone who lived his life within Judaism, but did at the same time have an antisemitic effect. F. F. Bruce called it an 'indiscriminate anti-Jewish polemic' mirroring Graeco-Roman pagan attitudes to the Jews. Gene Green, Ernest Best, T. Holtz, Amy Downey variously argue that it resonates with Old Testament themes, plays on Jewish fears of being the "privileged people of God" and typical of an argumentative style shared by Greeks and Jews alike and thus, in Downey's words, exemplifying an intracultural clash between Paul the Jew and Jewish leaders opposing the propagation of Gospel ideas in both Judea and Thessalonia. Epistle to the Hebrews Most scholars consider the Epistle to the Hebrews to have been written for Christians who were tempted to return to Judaism. Lillian Freudmann thinks that it in trying to argue the superiority of Christianity to Judaism, it twisted Old Testament passages in a way that transmitted an anti-Torah antisemitism. John Gager reads it as a polemic against Judaism, not the Jewish people, and regards it as the most important anti-Judaizing text of early