This socio-historical study makes an original contribution to the field of empire-critical New Testament scholarship by critically evaluating the significance of the Roman imperial context as a background to II Thessalonians. It also asks to what extent the author is being 'counter-imperial' in this letter. The study employs a combination of historical reconstruction and careful exegesis in order to establish the context behind the letter. There are two main aspects of this situation which are addressed: the problem of persecution and the eschatological issue. For each of these issues the significance of the Roman imperial context is critically examined. The study begins by examining evidence for the city of Thessalonica's relationship with Rome in the first century AD with a particular focus on the imperial cult. For each of the issues a detailed exegesis of the relevant passages from both Thessalonian letters is given and from the internal evidence a description of the situation is made. Then, where appropriate and where possible, a synthesis of the internal and external evidence is given. In each case the resulting analysis of the apparent problem demonstrates the significance of the Roman imperial context for an understanding of the situation behind the letter. The study makes a positive contribution to the study of 2 Thessalonians by giving an in-depth treatment of the letter in its imperial context. In the process of answering the important question about 2 Thessalonians and the Roman imperial order it also contributes in other ways to the understanding of 2 Thessalonians: to the exegesis of a wide range of passages, to the question of the letter's authenticity and to the question of the letter's relationship to both 1 Thessalonians and the book of Acts.

In Romans 13.1 -7, Paul wrote the most emphatic New Testament passage on civil authority. The purpose of this thesis is to reread Paul's response to the Empire by integrating this response into the New Exodus paradigm as the archetype of salvation. The first chapter deals with introductory aspects, a survey of recent research and the methodological approach. The second chapter argues that Paul's political parenesis is rooted in the training he underwent, and mostly in his high view of Scripture. There are substantial arguments for positing Paul's use of the Old Testament as the major framework for his theology in general and for his theology of the state in particular. The language that Paul uses echoes rather the Jewish Scriptures than Roman imperialism. There is no direct or indirect evidence that Paul's language or political diplomacy is a sign of a political agenda. In the third chapter, it is argued that the distinctive element of the New Exodus paradigm at the socio-politicallevel is the ethic of non-retaliation. The deliverance is an exclusive divine act. Similarly, as it is argued in the following chapter, Romans 13.1-7 is in line with the New Exodus theme. Paul's message is not anti-imperial because an intentional covenantal-reading supersedes the potential political-reading. The fact that the Christian community and civil authority can coexist as God appointed social entities, authenticates that the kingdom of God does not usurp the Roman Empire. Moreover, the recognition of God ordained civil authority is to be doubled by proactive acts of euergetism. The last chapter retains a subordinate, comparative role for other two New Testament writings that present a response to the Empire. The New Exodus theme is common in both Luke and Revelation; therefore, this corroborative commonality of themes contributes and authenticates Paul's political theology and his ethic of non-retaliation.

Chapter 1 consists of an introduction, and a statement on procedure. Chapter 2 is a discussion of statistical tests for authorship. The arguments of P. N. Harrison are discussed in detail, mainly in an attempt to discover why, although his methods were unsound, he was able to produce the impression of an immensely strong cumulative case against Pauline authorship of the Pastorals. The work of A. Q. Morton is discussed, with the conclusion on general grounds and by citing results computed during work for this thesis, that Morton's tests do not help us to assess the authorship of the Pastorals. In chapter 3 is discussed the external attestation of the Pastorals. Harrison's attempt to show that the epistle of Polycarp is not a unity is considered, with the conclusion that his case is inadequate, and that we may assume a terminus ante quem for the Pastorals of around A. D. 95. The case is put forward that Marcion objected to the Pastorals on the grounds of their content, not because he held the Pastorals to be spurious. The fourth chapter deals with the internal evidence as to the date of the Pastorals. It is suggested that the Pastor's interest in church order and orthodoxy represents not the ecclesiasticism of an age later than Paul's, but the Pastor's overriding interest in correct moral behaviour among church leaders, and that in-turn reflects and is only, a part of his concern for-morality-among all sections of the church. The, links of the heresies opposed in the Pastorals with known" heresies are , considered, with the conclusion that no one known-heresy is opposed. However, detailed parallels are- drawn with the situation at Ephesus as shown in the last chapter of Romans-and-the Acts speech to the Ephesian elders, to show that the: best parallels come from Paul's known lifetime. Jamblichus Chaldensis is ' considered as a parallel to the mystical beliefs of the time, and the conclusion drawn" that the Pastorals reflect not one particular heresy but religious, thought forms and beliefs widespread in the middle of. the first century. The Pastor's use'of 3 Std"coK. A'«, Tr1a7i5 and`I eAj 0E tK is discussed, and, the' conclusion drawn that-he is not referring-to a `developed body of doctrine, but to "Christian profession in `general. Chapters 5 and 6 deal with-the possibility of 'placing the Pastorals inside or outside the known lifetime of Paul.

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Petrine scholarship has long recognized references to mission in 1 Peter. Scholars are divided, however, as to the nature and function of missional activity in the larger scheme of the letter. Furthermore, not all recognize the significance of 1 Peter 2:9-12 for assessing the community's engagement with outsiders as missional activity. Remarkably, few have attempted to fOlIDulate a comprehensive treatment of this vital topic. There remains, therefore, a need for a fresh appraisal. This dissertation argues that I Peter 2:9-12 functions as an interpretive key for reading the important theme of missional activity in the letter as Christian identity lived out in holy engagement through missional good works and verbal witness. The study begins by appraising the currently undervalued evidence for missional activity in Judaism and the Pauline congregations. Next, it highlights the contribution of gospel language and gospel shorthand to the Petrine author's missional framework. To argue the thesis, the study investigates pre-Christian Jewish interpretations of OT citations and allusions found in the climactic passage 1 Peter 2:9-10 in order to asceltain the thematic relationship between Christian identity and the community's purpose to worship and witness. As a "hinge" between verses 9-10 and the ensuing paraenesis, I Peter 2: 11-12 reveals in programmatic fashion the Christians' holy engagement with outsiders through missional good works. Due to the neglect of the prominent motif of good works, the study next evaluates missional activity in the remaining good works passages in 1 Peter 2: 13-4: 19 through the lens of 1 Peter 2:9-12 in order to shed light on the nature and function of good works and verbal forms of witness. Finally, the results of this fresh analysis of miss iona I activity are brought into conversation with the major themes and theology of the letter, including the author's desire that the readers effect transformation in society.

This dissertation aims to explore the function of the closing section of Galatians (6: 11-18) as a whole in the letter by examining this section in epistolary, structural and exegetical analyses. Scholars commonly suggest, relying on just a dominant theme in or part of the closing section, that the foremost function of the closing section of Galatians is to summarize what Paul said earlier in the body of the letter. However, this study will argue that the closing section is not just designed to recapitulate the earlier material; each element of the closing section is carefully arranged and intended to convey what Paul wants to say to the Galatians.

The overall purpose of this study is to investigate Paul's construal of divine and imperial power in order to analyse to what extent he may be judged pro-Roman, anti-Roman or in some alternative relationship with Roman power. In order to provide development and sharper focus to this question Josephus and his work The Jewish War is examined alongside Paul and his letters to the Romans and the Philippians for the purpose of comparative analysis.

This study of Hebrews uses methods derived from anthropological structuralism to interpret the sacrificial symbolism and other difficult features of the letter. Beginning from a structural account of religion as a system of signs for ordering experience, and the light this casts on aspects of O. T. ritual, it offers explanations of the use Hebrews makes of O. T. symbols, and also of its presentation of the saving action of Christ and the life of Christians in the new covenant'. The book's argument and pastoral purpose are treated as secondary to its quasiliturgical character as a covenant- renewal rite, a timeless event of encounter with God, with a logic governed by symbolic associations and the 'necessities' of sacrifice. Though Hebrews projects a religious system based on unrestricted communion with God, and is deeply opposed to the separative, expiatory sacrifice and priesthood typified by P. it views expiatory thinking as a human necessity rooted in the problem of death. Through Jesus' death, presented as a . 'mythological' pattern deeply interwoven with O. T. covenantal theology, the fundamental ambiguity in human experience of God is resolved. Structuralism is shown to be a holistic approach well fitted to contribute to the solution of some outstanding exegetical and conceptual problems of this complex and highly integrated work.

The Pauline concept of "supernatural powers" underlines the supremacy of Christ over "supernatural powers". They were created in him, through him and for him (Col 1: 16-20). Christ's death was not only their defeat, but also their humiliation (Col 2: 15). Christ's resurrection and exaltation clearly speaks of his supremacy (Eph 1: 20f; Phil 2: 9-11). Christ is also supreme since "supernatural powers" cannot separate believers from the love of God (Rom 8: 38f) or thwart the existence of the church, through which the manifold wisdom of God is made known to them (Eph 3: 10). Paul's teachings about the "powers" in relation to Christ's supremacy do not seem to have had much sway in the African context. This happens due to two opposite but related errors: that of believing "supernatural powers" exist and allowing them to determine human existence and that of denying they exist. Yet the Pauline concept neither denies the existence of "supernatural powers" nor allows them to be given allegiance or worship as if they are equal to Christ. Due to these two errors, which also represent the missionary legacy and the African response to it, most African believers hold a dual religious heritage that causes pastoral problems for the African church. Rather than engaging the dual religious heritage, most of the studies on "supernatural powers" seem to have complicated it. The trend among anthropologists has been to deny that "supernatural powers" exists and/or to reduce them to psychological or social or political or religious functions. Several biblical scholars, who deal with "supernatural powers" from the perspective of myth, maintain that "supernatural powers" were marginal in Paul's thinking and irrelevant for modern Christians. They maintain that Paul demythologised "supernatural powers" so as to refer to existential realities such as sin and death or to the structures of human existence. As a result, most of the anthropological and biblical treatises on "supernatural powers" do not seem to engage the full measure of the African beliefs in "supernatural powers". This is largely because their interpretations of "supernatural powers" are shaped by the Western worldview and are mainly from a Western worldview perspective. But the interpretation of reality as people perceives it is usually shaped by their worldview. For that reason, it is vital to re-visit the Pauline concept of "supernatural powers" from an African worldview perspective, taking into consideration that Paul initially spoke to a context similar to the African context with regard to the beliefs in, and fear of "supernatural powers".

This thesis reads 4 Maccabees and 4 Ezra in dialogue with Galatians on the topic of God as life-giver and life as divine gift. Scholars have occasionally noted parallels between the vocabulary and themes of these texts—especially, Gal 3 – 4 and 4 Ezra 3 – 10 and Gal 5 – 6 and 4 Macc—but their conceptions of divine life-giving benefaction have not been analysed. This thesis aims to fill this scholarly lacuna and, by placing these texts in conversation, to expose and compare the theological logics of Galatians, 4 Maccabees, and 4 Ezra. Part one provides separate readings of 4 Maccabees and 4 Ezra 3 – 10 on divine life-giving benefaction. Chapter one argues that 4 Maccabees’ apologetic blending of Hellenistic virtue ethics with Jewish theology depends on a conception of God’s gift of the Torah to order the mind at creation as inviolable, while God’s life-giving and death-dealing activity in history and at the eschaton grounds and vindicates this order. Chapter two argues that, because 4 Ezra considers irrevocable the divine donation of life as Torah-ordered freedom at creation, its apocalyptic, two-ages theodicy explains the fall of Zion and occlusion of historical justice as a function of the epistemological (not moral) estrangement of the inhabitants of the fallen, ‘dying’ cosmos. Part two reads Galatians from the perspective of the concerns of 4 Maccabees and 4 Ezra. Chapter three considers how the presentations of Eleazar and Ezra as exemplary recipients of Torah-ordered created life raise questions about Paul’s understanding of the divine donation of creation and the Torah, given his presentation of himself as an unworthy recipient of life in the Christ-gift (Gal 1 – 2). Chapter four hosts a debate with 4 Ezra over Paul’s reading of scripture and salvation-history (Gal 3 – 4), arguing that Paul considers the law to be fitted to humanity’s ‘dead’ estate in view of the eschatological life created and ordered in the Christ-gift by the Spirit. Chapter five argues, through debate with 4 Maccabees, that Paul’s conception of the gift of ‘life’ to the unworthy ‘dead’ reaches its climax in an inchoate theory of moral agency and account of moral order (Gal 5 – 6). In this way, this study unites streams of scholarship on grace and ‘life’ texts both to further understanding of the theological relation between Paul and his Jewish contemporaries and to propose a new account of the theological logic of Galatians.