This dissertation contends that interpreters have underestimated assurance of salvation in the Letter to the Hebrews and the author's confidence in his recipients' salvation. Chapter 1 considers the history of research, examining how several recent commentators and interpreters have understood the warnings and assurance in the letter. Special attention is given to their interpretation of the perfection of believers and the new covenant promises, as well as the author's confidence, God's promise, and the believer's hope in Hebrews 6:9-20. Chapter 2 examines the concept of perfection in Hebrews--with respect to Christ and believers--and specifically considers its relationship to the promises of the new covenant as prophesied in Jeremiah 31, quoted in Hebrews 8:8-12 and 10:16-17. I analyze several relevant texts, including 3:7-4:13; 7:11-28; 8:1-13; 9:1-10; 10:1-18, 22; 11:39-40; 12:18-24; and 13:20-21, and consider implications for assurance of salvation. Chapter 3 provides an exegetical analysis of Hebrews 6:9-20, seeking to understand the author's confidence in the recipients and the contribution the passage makes to assurance of salvation in Hebrews. Chapter 4 offers an explanation of the warnings of Hebrews that can account for the findings of chapters 2 and 3. I consider and evaluate the three most common interpretations of the warnings: the loss-of-rewards view, the false-believer view, and the loss-of-salvation view. Building on this, I present the "means-of-salvation" view, responding to criticisms of the view and demonstrating how it best integrates the warnings with the passages and themes that promote Christian assurance. Thus, I defend the thesis that interpreters of Hebrews have greatly underestimated assurance of salvation in the letter (1) by demonstrating that the author implicitly affirms his readers can have assurance of salvation in light of the sacrificial work of Christ and (2) by demonstrating that the means-of-salvation view offers the best means of integrating assurance of salvation with the warnings against Christian apostasy in the letter.

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 1992. / Includes bibliographical references (leaves 140-142).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1999. / Abstract. Includes bibliographical references (leaves 268-278).

Thesis (D. Min.)--Denver Seminary, 2000. / Includes bibliographical references (leaves 227-240).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1999. / Abstract. Includes bibliographical references (leaves 268-278).

Thesis (D. Min.)--Denver Seminary, 2000. / Includes bibliographical references (leaves 227-240).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1999. / Abstract. Includes bibliographical references (leaves 268-278).

Thesis (D. Min.)--Denver Seminary, 2000. / Includes bibliographical references (leaves 227-240).

Daar heers tans 'n verwarring in baie mense se gemoedere, teoloe sowel as ander gelowiges, aangaande die heilsweg. Aan die een kant is daar die mense wat glo dat jy jou moet bekeer om in die verlossing te kan deel (die bekeringsteologie) . Aan die ander kant is daar diegene wat glo dat die mens klaar gered is, en enige poging, hetsy deur geloof of bekering, van mensekant is sinergisme (verbondsteologie) . In ons soeke na 'n oplossing het ons na die verbond as moontlike vertrekpunt gaan kyk, en gevind dat die verbond inderdaad 'n oplossing bied. Die verbond het verskeie prinsipiele eienskappe, en die kern daarvan is dat dit 'n Godgegewe instelling is met duidelike inhoude. Onder andere het die verbond 'n monopleuriese instelling, maar ook 'n dupleuriese werking. Hieruit volg dat die verbond op die verantwoordelikheid van die mens appeleer. Die appel van die verbond kom tot uiting in die oproep om die verlossingsdade van Christus aan te gryp. Vervolgens is gekyk na die manier waardeur 'n mens sy verantwoordelikheid nakom. In sowel die Ou as Nuwe Testament is dit duidelik dat die mens wat nie in 'n verbondsverhouding met die Here leef nie, gevaar loop om uit die verbond gesny te word. Die enigste manier om verseker dat 'n mens in die verbondsbelof tes de el, is deur bekering. Die Bybel maak nie 'n duidelike onderskeid tussen eerste en voortgaande bekering binne die verbond nie. God gee die bekering, maar vereis dit ook / There is presently a great deal of confusion in the minds of people, theologians as well as lay members, regarding the way of salvation. On the one hand there are those who believe that one must be converted before one can share in salvation. It may be called a theology of conversion. On the other hand there are those who believe that the people of the covenant are already saved, and all endevours to claim the salvation by faith or repentance, are forms of synergism. In our attempt to find a solution, we have taken the covenant as pain of departure. The covenant has many qualities, but the central aspect is the fact that the covenant is a God-given entity and therefore has certain specific characteristics like a monopleuric origin (in God} but a dupleuric working (divine and human responsibility) . According to the Old Testament as well as the New Testament, it is clear that those covenant people who do not commit themselves to the God of the covenant, and accept its demands, are in danger of being cut off from the covenant. The only way to restore the covenant relationship is by repentance and conversion. Concerning the covenant the Bible does not make any clear difference between a radical initial conversion and an ongoing one. God gives conversion, but also demands it / Philosophy, Practical & Systematic Theology / D. Th. (Sistematiese Teologie)

Daar heers tans 'n verwarring in baie mense se gemoedere, teoloe sowel as ander gelowiges, aangaande die heilsweg. Aan die een kant is daar die mense wat glo dat jy jou moet bekeer om in die verlossing te kan deel (die bekeringsteologie) . Aan die ander kant is daar diegene wat glo dat die mens klaar gered is, en enige poging, hetsy deur geloof of bekering, van mensekant is sinergisme (verbondsteologie) . In ons soeke na 'n oplossing het ons na die verbond as moontlike vertrekpunt gaan kyk, en gevind dat die verbond inderdaad 'n oplossing bied. Die verbond het verskeie prinsipiele eienskappe, en die kern daarvan is dat dit 'n Godgegewe instelling is met duidelike inhoude. Onder andere het die verbond 'n monopleuriese instelling, maar ook 'n dupleuriese werking. Hieruit volg dat die verbond op die verantwoordelikheid van die mens appeleer. Die appel van die verbond kom tot uiting in die oproep om die verlossingsdade van Christus aan te gryp. Vervolgens is gekyk na die manier waardeur 'n mens sy verantwoordelikheid nakom. In sowel die Ou as Nuwe Testament is dit duidelik dat die mens wat nie in 'n verbondsverhouding met die Here leef nie, gevaar loop om uit die verbond gesny te word. Die enigste manier om verseker dat 'n mens in die verbondsbelof tes de el, is deur bekering. Die Bybel maak nie 'n duidelike onderskeid tussen eerste en voortgaande bekering binne die verbond nie. God gee die bekering, maar vereis dit ook / There is presently a great deal of confusion in the minds of people, theologians as well as lay members, regarding the way of salvation. On the one hand there are those who believe that one must be converted before one can share in salvation. It may be called a theology of conversion. On the other hand there are those who believe that the people of the covenant are already saved, and all endevours to claim the salvation by faith or repentance, are forms of synergism. In our attempt to find a solution, we have taken the covenant as pain of departure. The covenant has many qualities, but the central aspect is the fact that the covenant is a God-given entity and therefore has certain specific characteristics like a monopleuric origin (in God} but a dupleuric working (divine and human responsibility) . According to the Old Testament as well as the New Testament, it is clear that those covenant people who do not commit themselves to the God of the covenant, and accept its demands, are in danger of being cut off from the covenant. The only way to restore the covenant relationship is by repentance and conversion. Concerning the covenant the Bible does not make any clear difference between a radical initial conversion and an ongoing one. God gives conversion, but also demands it / Philosophy, Practical and Systematic Theology / D. Th. (Sistematiese Teologie)