Jesus' invitation to rest in Matthew 11:28-30 is part of the evangelist's special material, inserted between the pronouncement that only the Son fully knows the Father and possesses the unique prerogative to reveal him (11:25-27) and the only two sabbath stories in this Gospel (12:1-14). This dissertation explores the significance of such a juxtaposition. Since the use of the Jewish Scriptures is pervasive in Matthew’s Gospel, the dissertation studies the use of the evangelist’s term for rest (a0na/pausiv) throughout the LXX. As a result of this analysis, it proposes that there are three main potential backgrounds for the concept of rest in this two-fold pericope and these can be summarized under the categories of "sabbath rest", "peaceful inheritance" and "wisdom's repose." These categories then provide the resources for a fresh evaluation of the significance of Jesus' offer of rest in its Matthean narrative context. In addition, the examination of Matthew’s theology of rest and Sabbath in 11:25-12:14 in light of the major themes of law, eschatology and Christology in this Gospel suggests that Matthew’s approach to interpreting Sabbath law and his eschatological perspective are primarily based on his beliefs about Jesus. Jesus is the Mosaic-Davidic eschatological agent prophesied in the Jewish Scriptures and through him has been inaugurated a new era of Christ-centered law interpretation along with a present realization of the eschatological expectations of the sabbath rest of the messianic age that is to be consummated at his parousia. This Christological conviction has placed the Matthean community at odds with the leaders of its own religious society, who have rejected its belief about the identity and mission of Jesus, including its proposal that the sabbath commandment’s rest from now on points to the eschatological reality of rest that is centered in Jesus.

This thesis suggests that Deuteronomy's Kingship Law (Deut 17: 14-20) may have functioned as the paradigm for the placement of kingship psalms alongside torah psalms at key junctures in the final form of the Psalter. It argues that there is a general background in deuteronomic theology found in the torah-kingship psalm groupings (Pss 1-2; 18-21 and 118-119) and that the theological emphases of these psalms reflect, more particularly, the theology of the Law of the King. This study adopts a canonical approach to the analysis of the Psalter. That is, it suggests that the ordering of the psalms within the book Z:. ZD reflects deliberate and systematic editorial activity, and that-by considering the positioning4_ ý of psalms within the final form of the Psalter-the reader may tentatively observe the theological concerns of the book's redactors. This study draws upon recent developments in psalms studies, where there has been a move over the last fifteen years towards canonical readings of the Psalms, and suggests further developments in this approach both in terms of method and exegetical understanding of the texts in question. It is the conclusion of this thesis that the juxtaposition of kingship and torah psalms may have been the result of deliberate editorial activity in order to reflect the theology of the Kingship Law in the Psalter. It is further proposed that the reasons for this redaction were: (1) to shape the psalmic view of the eschatological king, emphasising that the expected Davidic monarch should reflect the ideal, rather than the historical examples, of kingship; and, (2) to endorse and encourage a torah-based piety, reflected in the practices expected of the king in the Kingship Law, amongst the readers and hearers of the Psalms.

This thesis investigates the theology of Deuteronomy, and argues that at the heart of Deuteronomic theology is the supremacy of Yahweh, which is to be expressed by all generations of Israelites through adherence to Torah. This study maintains that the ideas of centralization, secularization, and demythologization as commonly understood fail to account adequately for the data of the text. In this view, the book of Deuteronomy is radical in its demands and vision, but not in the ways that it is usually understood. In its deliberate rejection of ANE models of kingship and institutional permanence, its emphasis on the holiness of all life lived out before Yahweh, and its elevation of the supremacy of Yahweh and his Torah, Deuteronomy reveals itself to be a truly revolutionary and counter-cultural text. In the introductory chapter, the structure and ideology of the book are examined. The present study is set into the context of Deuteronomic study, and it is argued that the book of Deuteronomy reflects an ideology that seeks to highlight the supremacy of Yahweh and the centrality of Torah. Chapter One then examines some of the ways in which the theology of Deuteronomy has been understood, namely in terms of centralization, secularization, and demythologization. I argue that centralization, secularization, and demythologization as usually understood fail to adequately account for the data of the text, and that an alternative conception should be sought. Chapters Two through Five evaluate key texts that are used to support the idea that centralization, secularization, and demythologization are at the heart of the theology of Deuteronomy. An alternative reading of the texts is presented that highlights the supremacy of Yahweh and Torah. The final chapter investigates the theological and ideological implications of this alternative reading of key texts. Deuteronomy is seen to be radical, and even revolutionary, but in a much different way from the way it is usually understood.

This study attempts to describe the contribution of the Abimelech narrative for the theology of Judges. It is claimed that the Gideon narrative and the Abimelech narrative need to be viewed as one narrative that focuses on the demonstration of YHWH'S superiority over Baalism, and that the deliverance from the Midianites in the Gideon narrative, Abimelech's kingship, and the theme of retribution in the Abimelech narrative serve as the tangible matter by which the abstract theological theme becomes narratable. The introduction to the Gideon narrative, which focuses on Israel's idolatry in a previously unparalleled way in Judges, anticipates a theological narrative to demonstrate that YHWH is god. YHWH's prophet defines the general theological background and theme for the narrative by accusing Israel of having abandoned YHWH despite his deeds in their history and having worshipped foreign gods instead. YHWH calls Gideon to demolish the idolatrous objects of Baalism in response, so that Baalism becomes an example of any idolatrous cult. Joash as the representative of Baalism specifies the defined theme by proposing that whichever god demonstrates his divine power shall be recognised as god. The following episodes of the battle against the Midianites contrast Gideon's inadequate resources with his selfish attempt to be honoured for the victory, assign the victory to YHWH,w ho remains in control and who thus demonstrates his divine power, and show that Baal is not present in the narrative. Yet Gideon continues the battle against the Midianites on his own in the narrative complication, which culminates in Gideon's establishment of idolatry, shows that YHWH is still in control, and sets the background for the Abimelech narrative. Following the introduction of Israel's idolatry, the focus of the Abimelech narrative on Baal and Shechem defines them as examples of Israel's general idolatry. Abimelech is crowned on a Baalist basis and becomes Baal's chief representative. The theological theme is specified and its effect for the narrative outlined by Jotham as YHWH's representative; Abimelech's success or failure as king will show Baal's power or absence. The following episodes suggest that Baal is not present at all, that Baalism is a selfdestructive religion, and that YHWH is in control of the mutual destruction of the Baal worshippers, who are nevertheless held accountable. By the end of the Gideon-Abimelech narrative the narrator has demonstrated YHWH'S supreme power to deliver Israel from their enemies, his permanent control over the events, the inability of man to accomplish YHWH's work on their own, the absence of other gods, and the self-destructive force of idolatry. Therefore, YHWH is god and should be worshipped as god.

This thesis is basically an exegetical study of two texts in Ex 19:1-24:11 and Dt 4:45-28:69. In Chapter 1 methodological issues about this thesis are considered. Hermeneutical problems of narrative texts in the OT are handled shortly in order to prepare the exegesis of these two texts. In Chapter 2 the Sinai covenant pericope (Ex 191-24: 11) is dealt with. The present context of Ex demands that the covenant making is initiated in Ex 19. The first section (Ex 19: 3-8) concerns the preliminary proposal and acceptance of. the covenant relationship between YHWH and Israel. There is a transitional bridge (Ex 19:8b-10a) between this first section and the second one (Ex 19: 9-25). The second section should be defined, not as the theophany, but as the meeting of the two covenant parties. After God's direct law-giving (the decalogue Ex 20: 1-17), which is the first covenant stipulation, the people demand Moses' mediatorship through which the subsequent laws (Ex 20: 22-23: 33), the second covenant stipulation, are given indirectly. These sections are connected through the prediction (Ex 199a) - fulfilment (Ex 19: 20-25,2018-21) scheme. Further these sections are connected with the final section in, Ex 24 with the macroscopic (Ex 19: 24) - semi-microscopic (Ex 241) - microscopic point of view (Ex 24: 9-11). Ex 24.3-8 is about the covenant ratification ceremony performed through the mediation of Moses by the participation of the junior Israelites (`the youngmen of Israel' Ex 24: 5a), and Ex 249-11 is the audience of the senior Israelites (`the nobles of Israel' Ex 24: 11) with YHWH (`God of Israel') after that ratification of the covenant. In Chapter 3 the Moab covenant pericope (Dt 4:4 5-286: 9), marked by the heading (Dt 4:4 5) and the colophon (Dt 28:6 9), is studied. After the geographical, historical information (Dt 4: 45-49) the law itself is directly introduced (Dt 5ff.). In this section the authority of Moses demanded by the people is justified in order to prepare for the Hauptgebot pericope (Dt 6-11). Dt 26: 17-19 is about the mutual declaration of the covenant relationship 'and this section gives the framework for the following section (Dt 27-28) which is about the variable or cultic element of covenant, the ratification ceremony. Dt 27: 1-8 reports some aspects of that ceremony (offering, covenant document, meal). And here and in Dt 27: 9-10 the elders and the levitical priests, "who speak jointly with Moses, receive the authority to perform the future covenant ceremony in Shechem. Dt 2711-13 is the future pronouncement of the blessing and curse whose text is in Dt 283: -6,16-19A. nd Dt 27: 14-26 contains the oath formula which will be pronounced by the levitical priests and responded by the people., In Chapter 4 a comparative study of both texts is undertaken. In general it is asked whether the covenant is the common theme of both texts. In detail it is investigated whether there is a similarity between the two texts in their themes, theological frameworks, and structure, and also how far the detailed descriptions of each section are different. Finally the historical relationship between the two pericopes is investigated.

This dissertation investigates the practices of reward, discipline, and installation of leaders in the church as portrayed in 1 Timothy 5: 17-22. The text itself is examined, finding that well-governing congregational leaders were to be honoured for their labour and provided with tangible support, that leaders were to be protected from unsubstantiated accusations, that a leader whose misconduct was established was to be disciplined publicly, and that care was to be taken to put only worthy persons into positions of leadership. These practices are compared to those seen in the disputed and undisputed Pauline texts, the remainder of the New Testament, and the writings of the Apostolic Fathers, establishing significant similarities as well as differences, some of these reflecting the development from itinerant to resident leaders in the churches. The practices of cognate groups such as synagogues, the Essenes, and voluntary associations, seen in Jewish and Greco-Roman literature and inscriptions of the contemporary period (ending with the Apostolic Fathers), are investigated for similarities and differences. The study finds that, although there are some similarities to Jewish practices, these groups substantially differed from the instructions of 1 Timothy 5: 17-22 in their practices of reward, discipline and installation of leaders. In the Gracco- Roman context, in particular, leaders in these cognate groups were essentially immune from accusations made by group members and any resulting discipline. Similarly, the idea that leaders were to receive financial support from those below them was foreign to normal practice in these groups and was deemed not 'honourable'. The conclusion reached is that these congregational practices regarding leaders, while conceptually quite similar to principles given regarding itinerant Christian workers in the undisputed Paulines, are quite distinct from practices employed in the cultural milieu of the Pastoral Epistles. Some of these differences appear problematic, given the Pastoral Epistles' concerns about maintaining a good reputation among outsiders and not hindering the spread of the gospel.

The concept of the election of Israel is one of the foundational doctrines of the Old Testament. The main focus of the theological study of the election of Israel has been the issue of dating and the nature of the concept. When did this concept originate? And is the election of Israel an unmerited grace of God or is it dependent on obedience to Torah? In the study of modem nations, the concept of ethnic election is found to be an important factor in the origin and sustenance of nations. If this is so, then the question arises, whether the concept of the election of Israel was closely linked to the origin and sustenance of the ancient nation of Israel? The question of the relationship of election to nationhood has not been sufficiently explored in theological studies. Therefore, this thesis will study the nature and function of the concept of the election of Israel in relation to ancient Israelite nationhood. The modem ethno-symbolic theory of nationhood is useful in the analysis of ancient nations like Israel because it identifies the concept of ethnic election to be an important influence in the creation and maintenance of both modem and ancient nations. The ethno-symbolic perspective on nationhood takes seriously ethnicity and religion or culture in the formation and maintenance of a nation. The book of Deuteronomy is considered to be a constitution by several scholars and thus relevant to the study of nationhood. It is also the locus classicus of the election theology in the Old Testament. Therefore, selected texts from Deuteronomy will be studied from the principles derived from the ethno-symbolic approach to the study of nationhood. Such a study will give a fresh perspective to our understanding of the concept of the election of Israel. Studied from the perspective of nationhood, the concept of the election of Israel can be interpreted as a symbol of belongingness and loyalty to a nation, a symbol of pride and power, and a boundary marker demanding moral and religious loyalty and affiliation to the nation and its God.

This study explores Paul’s teaching on the role of the Spirit in 1 Cor 2.1– 3.4, and how that role relates to the themes of the cross, wisdom and discernment in that passage and the immediate context of 1 Cor 1–4. By providing a close reading of 1 Cor 2.1–3.4, this dissertation focuses on the reasons why Paul articulates and emphasises the Spirit’s essential role in the proclamation of the cross, in the mediation of divine wisdom and the exercise of communal discernment. This study also investigates how this pneumatological teaching applies to Paul’s further assessment of the Corinthian situation, as articulated in 1 Cor 5–15, and thus why the textual unit in which it appears occurs at such an early stage in Paul’s argument. After an introductory chapter surveying previous scholarship and situating a study of 1 Cor 2.1–3.4, chapter 2 shows how Paul is addressing a situation in Corinth which emerged after his initial sojourn and in which the Corinthians employ what he sees as faulty criteria of judgment, drawn from the conventions and styles of Graeco-Roman rhetoric, in assessing the apostles as heralds of God’s wisdom and themselves as wise, spiritual people. Paul counters these by arguing that the Corinthians’ original acceptance of the gospel came not through persuasive speech but by the Spirit working powerfully in the message he proclaimed. Chapter 3 explores Paul’s perception that the Corinthians have misconstrued the notion of revelation by defining it as a process by which one comes to know and receive divine wisdom through human ability or effort. This chapter then examines Paul’s corrective response and its assertion that divine wisdom can only be know and received through divine mediation, and that the Spirit is the means by which this occurs. Chapter 4 focuses on the topic of discernment. It investigates Paul’s perception that the Corinthians form their assessments by relying on human wisdom, why he holds this to be inappropriate for those who are in Christ and recipients of God’s wisdom, and why he underlines that Spirit-guided discernment is the only appropriate means for judging divine wisdom and those who proclaim it. A final chapter asks whether and how the issues examined in 1 Cor 2.1– 3.4 play out in 1 Cor 1–4 as a whole and then in the rest of the letter. The Corinthians’ failure to rely on God’s wisdom and Spirit-guided discernment and an internal stratification based on their own perceptions of wisdom and spirituality are seen as contributing to the social and ecclesial problems discussed later in the letter. At the same time what Paul has argued in 1 Cor 2.1–3.4 continues to inform his response, as he appeals for lives shaped by the wisdom of the gospel of the cross and for a community united in its discernment, both made possible by the Spirit.

This dissertation examines the concept of torah in final-Isaiah (FI) towards a construal of the intentio operis, understood as the model author’s aim to produce model readers who are servant-disciples (Isa 54:13, 17). It develops with attention to the contribution of Marvin A. Sweeney, and asks whether the prophetic book subserves Ezra’s reforms or has a separate program for the restoration and reform of Judah and Jerusalem. To surmise the intentio operis, linguistic, literary, and rhetorical approaches are used as appropriate to a holistic theological reading of the received text. Research focuses on passages where the term hrwt appears; its range of meaning is assessed within the broader lexical and conceptual framework of FI, and associated terms, concepts, and images are handled within properly defined units as parts within the larger whole. The investigation observes profound intra-textual connections signaling a bond between prophet and disciples, and a solidarity connecting the servant, herald, and servants, concluding that the conception and use of hrwt in FI is inextricably bound to servant-discipleship and the correlative theme of righteous-suffering. Though hrwt never has a technically precise sense in FI, it has legal, didactic, and sapiential connotations (analogous to the deuteronomic model of catechesis) and refers primarily to the words and acts of Isaiah and YHWH’s servant. Since hrwt does not refer to the giving or interpretation of a fixed (external) corpus, but corresponds to the Mosaic model, it is illegitimate to reduce/restrict FI to propaganda literature for Ezra’s Mosaic Torah-oriented reform measures. Instead, FI urges the community taught by God to accept God’s purpose and adopt God’s ways according to a distinct Isaianic ‘logic’. Independent of Ezra’s reforms and without subordination to Mosaic Torah (or wisdom torah), FI is a prophetic guide for life suitable for interpreting Israel’s traditions, fashioning its communal identity, and defining its vocation in the world. As torah in servant-form, FI summons and shapes disciples who humbly seek YHWH, abandon evil ways, and serve God in the hope of hastening the fulfillment of its programmatic vision for a day marked by international peace and cosmic order.

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