The predominant interpretation of Mt 11,28-30 views this logion as an allusion to a saying of personified Wisdom; Matthew has joined this logion to one of the several Q passages (11,19; 11,25-27; 23,34-36; 23,37-39) which he is editing in order to further a "Wisdom Christology." Through exegesis of these passages I argue that Matthew's editorial activity does not betray an interest in furthering this Christology, and that it is unlikely that 11,28-30 was employed in this connection. The logion is ineffective as an allusion to specific Wisdom sayings, and Matthew's redaction points directly to his theme of the meek king, the Son of David. This corresponds to the OT pattern wherein "rest" is associated with the Davidic house; the context of Mt 11-12 shows that this is how Matthew understood the saying. The placement of the saying prior to the Sabbath debates (12,1-14) evidences Matthew's further interest in an eschatological Sabbath. This union of the OT themes of "rest in the land" and the Sabbath forms a parallel with Heb 3-4 which combines Gen 2,2 and Ps 95,11. Although Heb 3-4 has been a bone of contention for competing views of the religious historical background of Hebrews, we are helped to understand the passage only marginally by Alexandrian and apocalyptic parallels; the writer's pastoral concerns are represented by the OT passages themselves as he exegetes them within the framework of his Christological interpretation of history. The final chapter of the thesis shows that, in addition to a common use of OT rest-traditions, both NT writers associate the promise of rest with similar Christological thinking. Yet in spite of the parallels, Mt 11,28-30 and Heb 3-4 are best viewed as independent developments of similar OT ideas within broad Christian traditions.

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The thesis investigates whether the New Testament teaches that a Christian will inevitably persevere or continue in his faith until he reaches heaven or that he may possibly fall away into apostasy and forfeit his salvation. After a study of the Jewish background, the teaching of the New Testament is examined in detail. Attention is devoted to the nature of salvation, to the concepts of divine predestination and preservation, to temptations which may lead to apostasy, and to possible instances of apostasy. The sonelusion is reached that, while divine preservation is certainly promised to the believer, the frequent warnings against falling away and the existence of probably examples of apostasy show that perseverance is only attained by continual faith in God, and the possibility of failure to persevere cannot be excluded. Neither the Calvinist doctrine that God's elect are infallibly brought to final salvation by His decree nor the so-called Arminian doctrine that the believer cannot be sure of persevering to final salvation does justice to the paradox of New Testament teaching that believers can be confident in God that He will preserve then in salvation and yet must endure faithfully since the possibility of falling away is not ruled out. The thesis also suggests that the great majority of those who do fall away were never true believers, and it discusses the care which must be exercised to prevent believers from falling away and the discipline which must be applied to those who do fall away.

In previous studies of reward in Pauline thought several specific aspects of Paul's main passage on reward as related to the Christian's work and judgment (I Cor. 3:10-17) have not received adequate attention. Chapter I sets these forth in detail, and the thesis attempts to deal with them in particular while investigating the entire passage in depth and relating its teachings to Paul's ideas elsewhere and to five areas at his background. Chapter II discusses the fact that the OT placed its major emphasis on material aspects of reward in the present life and dealt for the most part with reward for the people of Israel corporately. Still the OT also gives substantial recognition of reward for the individual, usually in the present life but some times beyond this life in texts pertaining to resurrection and immortality. The latter is dearest in the speoifio expectation of eternal life and glory in Dan. 12:21. Chapter III traces the growing focus in the Apocrypha and Pseudopigrapha on reward for the individual and beyond this life The reward Is in terms of eternal life and glory or entrance into God's kingdom. Such an emphasis comes after the demise of Israel's national fortunes in the Babylonian exile and during the distresses of the righteous in lntertestanental times. The reward is often viewed as a vindication for the righteous, who had not received an ultimately satisfying reward which they expected from a just God in the present life. Chapters IV and V deal with the expectations of reward among the men of Qumran and the rabbis respectively. In both groups, the future reward is again eternal life, glory, and the kingdom of God. The rabbinic focus is on man's character and works in observing the law as meriting reward. Chapter VI concerns Jesus' teaching on reward. He is in contrast to rabbinic thought la its general pattern by integrating reward emphatically within a framework of God's grace and insisting that men are not able to merit it. Jesus sees reward in three main aspects: it is a bestowal of supreme blessings in continuity with present values, such as a fuller realization of righteousness for those who hunger and thirst after righteousness now: it is a remuneration for faithful commitment to the Lord and His interests In this life; and it is a greater capacity for serving God in His future kingdom. Jesus agreed essentially with the other sources of background that the reward in its general definition is eternal life, glory, or the kingdom. However, within this general sphere of blessedness He also recognised degrees of reward, evidently in different ranks or positions or roles in the kingdom, so that reward would not be precisely the same for all. Chapters VII-X deal with Paul's teaching. Chapter VII sets the context of 1 Cor. 3:10-17. There, Paul holds that the Lord will reward the Christian at His parousia in accordance with "work" done in respect to building Christ's church. The "work" pertains to sound teaching, activity in service, and character: in brief terms it is Christian "fruit" or "the fruit of the Spirit." Paul utilizes himself and Apollos as examples but conceives the "work" to be that of any Christian, who is to live by the same principle and may receive reward just as the leaders. Chapter VIII argues that various terms for judgment, as in I Cor. 3:13 and other Pauline passages, basically focus on the fact that the Lori will thoroughly reveal the true quality of all work as a basis for bestowing an appropriate reward to each person. The chapter also articulates the position that "work" in Pauline and other NT thought is simply the singular form of which "works" is the plural form, and that the Christian as well as the non-Christian will be judged according to both. However, this does not mean that the Christian's justification, otherwise said to be by faith without works, will be by works in the sense that works merit it, a contradiction in Pauline thought. Rather, Paul means that at the judgment the Lord will look for the nanifestation of righteousness by faith by Inquiring into the works (fruit) that expressed its reality. Chapter IX deals with the nature of the reward itself.

The Epistle to the Hebrews presents mysteries which will continue to interest scholars for years to come, e.g. authorship, addressees, and precise literary genre. It also demonstrates a detailed concern with doctrines or subjects which are not significantly dealt with in other New Testament writings, e.g. the concept of "rest", the heavenly sanctuary, and the High Priesthood of Jesus. Because of the mysteries surrounding this writing and the uniqueness of some of its major themes vis-a-vis other New Testament writings, numerous backgrounds have been proposed to resolve the mysteries and account for the unique major themes. This thesis examines the proposed origins of the High Priest christology of the Epistle and the christological concerns of the Epistle itself in order to determine the origin of its High Priest christology. Chapter One is an examination of the hypothesis maintaining that the author of Hebrews originated the High Priest christology as a polemic against the expectation of the so-called "Messiah of Aaron" by Christians who had been converted from the Qumran community. This chapter presents the basic hypothesis that the Qumran community actually expected a priestly Messiah and reveals that there is no substantial evidence in the Dead Sea Scrolls. It is therefore not possible that the High Priest christology of the Epistle to the Hebrews is linked with the Qumran community. In Chapter Two the suggested backgrounds of Philo and his Logos-priest, the Gnostic Urmensch, and Jewish Merkabah mysticism are examined as possible origins of the Epistle's High Priest christology. Philo's Logos-priest and his treatment of Melchizedek do not suggest that the author of Hebrews derived his High Priest christology from Philo. It is also considered highly improbable that the author's High Priest christology is derived from the Gnostic Urmensch. Whereas the proposed Gnostic background to the Epistle to the Hebrews never received widespread support, recent studies have leveled serious questions regarding the extent to which Gnosticism (or pre-Christian Gnosticism) has influenced the New Testament writings, and the Epistle to the Hebrews in particular. And finally, proposals to cast the Epistle against a background of Jewish Merkabah mysticism raise insurmountable problems which effectively disqualify Jewish Merkabah mysticism as a source of the Epistle's major themes. Chapter Two concludes with an analysis of factors which indicate that the author is aware of early Christian concepts and refers to or employs early Christian traditional materials. Chapter Three is an investigation into the titles and "marginal titles" of Jesus in the Epistle to the Hebrews, excluding "High Priest". The Epistle demonstrates a marked preference for the simple human name, Jesus, always emphatically used, as well as, appositionally placed with each title or "marginal title" in the Epistle. The use of the simple human name emphasizes Jesus' humanity, and therefore his solidarity with mankind. This christological solidarity is also indicated by the author's correspondence of titles/"marginal titles" of Jesus. It is also significant that although the author uses many titles/"marginal titles" common to other New Testament writings, he is not reluctant to employ titles not found within other New Testament writings. Chapter Four consists of observations on the use of the Old Testament in the Epistle to the Hebrews. The author appears to have based his Epistle upon the framework of four Old Testament texts. Each of these texts demonstrate the inadequacy of the Old Order and a promise or prophecy which the author argues is now fulfilled in the New Christian Order. These primary Old Testament texts are supported by secondary Old Testament texts. Chapter Five is an examination of the Epistle's key christological Old Testament texts in regard to the High Priest christology. Chapter Six draws together in a brief manner the pertinent conclusions of the previous chapters regarding the origin of the High Priest christology in the Epistle to the Hebrews. It is suggested that the slight traces of a priestly character to Jesus' death in other New Testament writings indicate that Jesus' death was considered in priestly terms before the Epistle to the Hebrews was written. There is no indication that Jesus referred to himself as "High Priest", and the Synoptic Gospels do not portray him in such a role. The originality of the author of the Epistle to the Hebrews is apparent. The author's christology of solidarity which permeates the Epistle is also seen as an important contribution to the christology of the New Testament. This christological solidarity is most appropriate for the One who is designated "High Priest". The Epistle's contribution to the christology of the New Testament rests in both its emphasis on christological solidarity and its High Priest christology.

This work examines one theme within Luke's Old Testament christology, that of the coming king from the line of David. An examination of the first century context of meaning reveals that at the turn of the Christian era there was a widespread and relatively stable hope for a Davidic messiah within a broader context of eschatological diversity. The early Christian communities took up these expectations and applied them to Jesus, confessing him to be the Christ now 'raised up' in fulfilment of scripture. (chs. 1-2). An examination of the birth narrative and the speeches in Acts reveals that Luke shows a strong interest in this Davidic theme, introducing it into passages which are introductory and programmatic for his christology as a whole. Jesus is the promised messiah, who through his life, death, resurrection and exaltation-enthronement has fulfilled the promises to David. (chs. 3-4). Despite this strong royal-messianic presentation in the nativity and in Acts, Luke's programmatic Nazareth sermon portrays Jesus as the prophet-herald of Isaiah 61.1-2. This has caused many scholars to describe Luke's christology as essentially prophetic, rather than royal. The present work argues that a better solution lies in Luke's reading of Isaiah as a unity, where the eschatological deliverer is at the same time Davidic king (Isa 9,11), suffering servant of Yahweh (Isa 40-55), and prophet-herald (Isa 61). This synthesis not only fits Luke's christological portrait and strong interest in Isaiah, but it also explains why Luke presents Jesus' messianic task as an 'exodus' he is about to fulfil in Jerusalem (Lk 9.31). In Isaiah and other prophets, the coming Davidic king is often presented as the agent of the eschatological new exodus (cf. Isa 11.1-16). For Luke Jesus is the Davidic messiah who (like Moses) leads God's people on an eschatological new exodus through suffering as the servant of Yahweh. (chs 5-6).

Joy is an indispensable element in Christianity, but it is something to which many present-day Christians require to be recalled. The New Testament is the most joyful book in the world and contains some ten groups of cognates and synonyms for joy. These ten groups are made up of twenty-seven worlds, which occur three hundred and twenty-five times in all. Each of the New Testament writers has his own contribution to make towards the Christian conception of joy. Luke has provided us with "the cospel of Joy", though it was the Apostle Paul who first gave literary expression to the idea in its various aspects. John emphasises the fulness of joy that can be experienced by the Christian here and now. The joy of practical Christianity is portrayed by James, while the look of Revelation deseribos the joy of the redeemed and gives us a glimpse into the glories of the invisible world. Christian joy is not only based on the very character of God as Father and on the historical events of the Incarnation, the Resurrection, and the Exaltation of Christ, but it is also connected with the experience of the Holy Spirit. It must find practical outlets in worship, in life, and in joyful service. Even in the midst of suffering, the Christian can rejoice in the hope of joy hereafter and in the expectation of the ultimate triumph of good at the consummation of all things.

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Reformed theology before Dort saw the development of two qualitatively distinct understandings of saving faith. One, shared by Zwingli, Calvin, Bucer and others, held that faith was equivalent to assurance of God's favour and of ultimate salvation. The other view regarded assurance as subsequent to faith, and owed its increasing popularity to the rise of the conditional covenant theology of Bullinger, Capito, Tyndale, Musculus and Ursinus. Under such a schematism, assurance of salvation was not possible until the faithful were sure that they had fulfilled the conditions required of them in the covenant agreement. Consequently, subjectivistic introspection and pietism began to emerge once the need for the discovery of 'marks of grace' was recognized. The more theocentric theology represented by Calvin, which had representatives throughout the period, in viewing gospel or covenant in unilateral, monergistic terms was able to base assurance on more objective grounds, on what God had done in Christ. Thus faith was equivalent to assurance since neither were dependent on the vacillating nature of introspection. The conditional covenant theology of Bullinger was adopted by his disciple Ursinus and through his influence it spread to the Netherlands (through Junius and Gomarus). In Britain, this theology found a ready response, through the strong ethical interest among certain English Reformers, the influence of Bullinger himself, the emergence of Ramism (with its concern for turning theology to an emphasis on ethics and sanctification) and the secular practice of covenanting in Scotland. Reacting against the supralapsarian predestinarianism of Beza and Gomarus, Arminius adopted an extreme conditionalism and, undermining perseverance, threatened assurance altogether. When Dort condemned this Remonstrant conditionalism, both above positions found expression among the delegations. Consequently, these underlying tensions in orthodox theology were left unresolved. Later they would surface in Old and New England and in Scotland.

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