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).

[pt] A Aliança escatológica na Nova Jerusalém de Ap 21,2-4 pouco tem sido considerada em sua relação com o célebre texto de Jr 31,31-34 sobre a Nova Aliança. São muitos os aspectos que os aproximam, bem como aproximam os próprios livros de Apocalipse e Jeremias, relações ainda não suficientemente estudadas. Levando-se em conta a hipótese mais aceita de data de composição do livro do Apocalipse por volta do ano 95 d.C., há, já de início, uma situação histórica comum a ambos: a destruição de Jerusalém e do Templo, o sofrimento do Povo de Deus sob um poder opressor, a desolação iminente e inevitável. A respeito do conteúdo do livro, a esperança de uma restauração futura em termos de uma aliança definitiva e inabalável, é promessa principal em um e outro. Esta pesquisa detevese sobre as relações existentes entre a subseção de Ap 21,2-4, sobre a aliança escatológica na nova Jerusalém, e a seção bem delimitada de Jr 31,31-34, que trata da nova aliança prometida para dias futuros. Ambos os textos apresentam o adjetivo nova (καινή), a fórmula da aliança bilateral – inclusive como elemento central às suas estruturas – e uma sequência de orações que marcam o fim de um tempo (não mais: em Ap 21,4 e em Jr 31,33-34 no TM ou na LXX) e confirmam a novidade do que está sendo inaugurado. Com isso, ainda que se reconheça a influência de outros textos bíblicos sobre o texto de Ap 21,2-4, sendo comum ao autor do Apocalipse várias referências veterotestamentárias na composição de uma única imagem ou cena, acredita-se que Ap 21,2-4 esteja, também, fazendo alusão a Jr 31,31-34 no que lhe é próprio de contribuição, sobretudo sobre o aspecto da aliança. O ideal da Nova Aliança de Jr 31,31-34 só se cumpre plenamente no capítulo final da história humana, na aliança escatológica de Ap 21,2-4. Contudo, a aliança escatológica estabelecida na nova Jerusalém, ainda ultrapassa o que fora prometido em Jr 31,31-34: o relacionamento de Deus com Seu Povo é aprofundado ainda mais, como também o é a ausência de mediações. Esta pesquisa apresenta análises exegéticas das passagens bíblicas de Ap 21,2-4 e Jr 31,31-34 a partir do método histórico-crítico, e aplica, conforme Markl, os critérios de Manfred Pfister para averiguação de possíveis relações intertextuais existentes entre eles. Alcança-se com isto um aprofundamento maior das perícopes, mais vasto e detalhado resultado de conexões entre os textos e evidências da relação entre ambos. Se é certo que, no livro de Jeremias, Babilônia e Jerusalém ocupam interesse central do profeta, se estão ali apresentadas em contraposição, se já se identificou a influência das profecias de Jeremias nos capítulos do livro do Apocalipse destinados ao Juízo da Babilônia, não se pode ignorar que, nos capítulos destinados à salvação escatológica na nova Jerusalém haja igualmente influência do profeta. / [en] The Eschatological Covenant in the New Jerusalem of Rev 21,2-4 has little been considered in its relationship with the famous text of Jer 31,31-34 about the New Covenant. There are many aspects that bring them together, as well as the books of Revelation and Jeremiah themselves, relationships that have not yet been sufficiently studied. Taking into account the most accepted hypothesis of the dateof composition of the Book of Revelation around the year 95 AD, there is, initially, a historical situation common to both: the destruction of Jerusalem and the Temple, the suffering of the People of God under oppressive power, desolation imminentand inevitable. Regarding the content of the book, the hope of a future restorationin terms of a definitive and unshakable covenant is the main promise in both. This research focused on the relationships between the subsection of Rev 21,2-4, about the eschatological covenant in the new Jerusalem, and the text of Jer 31,31-34,which deals with the new promised covenant for future days. Both texts present theadjective new, the formula of the covenant – even as a central element to their structures – and a sequence of sentences that mark the end of a time (nomore: in Ap 21,4; and in Jer 31,33-34 in the TM or in theLXX) and confirm the newness of what is being inaugurated. Therefore, even if the influence of other biblical texts on the text of Rev 21,2-4 is recognized, as several Old Testament references are common to the composition of the Apocalypse s author, it is believed that Rev 21,2-4 is also making allusion to Jer 31,31-34 in terms of its contribution, especially on the aspect of the covenant. The ideal of the New Covenant of Jer 31,31-34 is only fully fulfilled in the final chapter of human history, in the eschatological covenant of Rev 21,2-4. However, the eschatological covenant established in the new Jerusalem still goes beyond what was promised in Jer 31,31-34: God s relationship with His People is deepened, as is the absence of mediations.This research presents exegetical analyzes of Ap 21,2-4 and Jr 31,31-34 based onthe historical-critical method, and applies according to Markl, Manfred Pfister scriteria for investigating possible intertextual relationships between them. This achieved a deeper understanding of the pericopes, a broader and more detail e dresult of the connections and evidences of the relationship between them. If it is true that, in the book of Jeremiah, Babylon and Jerusalem occupy the prophet scentral interest, if they are presented there in opposition, if the influence of Jeremiah s prophecies has already been identified in the chapters of the book of Revelation destined for the judgment of Babylon, it cannot be ignored that, in thechapters dedicated to eschatological salvation in the new Jerusalem, there is alsothe influence of the prophet.

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)