This thesis investigates the ethical system of the book of Isaiah, treating the book as a single literary work from a broadly reader-oriented critical perspective. It begins with a study of ethics and literature which examines how the Old Testament prophetic books communicate their moral teaching, with particular reference to the performative force of their rhetoric. The second section of the thesis presents a descriptive analysis of the ethical ideologies in the book of Isaiah. It is concluded that the root of sin for Isaiah is the failure to acknowledge God. The thesis then proceeds to consider the conduct of the deity with regard to the ethical demands he makes of Israel, and finds that, while he is not evil or immoral, he fails to attain the standard he establishes for his people. There is a distinct double standard in operation. The inevitable result of such failure is the undermining of either the ethical system, the status of Yahweh, or both. The final chapters seeksome explanation for Yahweh's conduct. Evidence to suggest the book is conscious of the difficult moral position of the deity is presented and analysed, and it is concluded that the double standard demonstrably in operation is a deliberate rhetorical device and even a necessary result of Isaiah's religious beliefs. Isaiah's monotheism demands that God cannot be bound or restricted in any way, and righteousness for Yahweh is defined simply by what he does. Isaiah's God could never adhere to Isaianic ethics, because his actions continually redefine them. This has the unfortunate but necessary side-effect of destabilising Isaiah's ethical system. The thesis concludes with a short autobiographic-critical study of the place of the Bible in the Christian faith and the problems it poses.

No description available.

This thesis contends that the Chronicler includes many episodes of war in his retelling of Israel’s monarchic history to demonstrate the benefits and consequences of temple faithfulness. Several scholars have long pointed out the Chronicler’s reworking of texts in Samuel-Kings to show that Yahweh rewards the good and punishes the wicked (i.e. retribution theology). Some recent scholars, however, have put forward several exceptions to this rule. The analysis of passages in this thesis demonstrates that the Chronicler maintains this cause-effect relationship with the dual themes of war and temple. To do this, it divides the various kings into different categories. First, David belongs in a category all by himself since he (according to the Chronicler) pioneered the two most foundational elements of the temple cult (i.e. gathering all Israel and providing the building materials). For this reason, he also won many battles to secure Israel’s place in the land. The next two groups of kings either show complete faithfulness to (re)establishing the temple cult and its practices (e.g. Solomon, Hezekiah), or neglect it (e.g. Ahaz, Jehoram). Based on their attitude toward the temple, the Chronicler illustrates how they either prosper in the land through military victory, or suffer attack. The Chronicler presents mixed cases with the last two categories. On the one hand, he reports how many faithful kings (in varying degrees) support orthodox temple practices and so prosper on the battlefield. However, none of these kings persevere in their faithfulness so that either their success immediately stops or they suffer attack. On the other hand, the Chronicler also tells how two thoroughly wicked kings committed some of the worse sins in Israel’s history, yet repented after suffering swift punishment. Through all these cases, the Chronicler demonstrates that temple faithfulness always brought Israel peace and security.

This study examines the theological purpose of the oracles against the nations in the book of Ezekiel (Ezek. 25-32). Through detailed exegesis, this thesis contends that the recognition formula, 'they shall know that I am Yahweh', is the vehicle for this theological purpose since it is fundamentally a statement of the vindication of Yahweh. Having specified in chapter 1 that the primary thesis is supported by two further theses, 'the recognition formula illuminates Yahweh's wrath and his mercy', and 'the recognition formula invites a human response', the work begins with a review of recent Ezekiel research in general that includes a background sketch delineating the context and authorship of the book. Possible original settings of oracles against nations are discussed, as well as a survey of topical scholarly output. A review of work undertaken on the recognition formula continues the preliminary discussion. In chapter 2, the basic form of the saying is defined and this allows the phrases that have expansions or are related by close resemblance to be categorised. The study proceeds with a consideration of the formula found elsewhere in the Hebrew Bible. Chapter 3 examines the formula as it appears in Ezekiel outside the oracles against the nations, paying particular attention to the formula's expansions. In chapter 4, detailed exegesis begins with the oracles against Israel's Palestinian neighbours. It is suggested that Ezekiel uses language for its potential to remind the people of their own culpability and the possibility is mooted that Ezekiel is projecting the guilt and punishment of Israel onto the nations. Chapter 5 contends that Ezekiel's illustrations are aimed at alleviating the exiles' concern about the future by helping them appreciate a bifurcated reality of the unseen present, and that the purpose of the oracles against the nations may be perceived when the relationship between divine wrath and divine mercy is understood to be elucidated by the above theses concerning the recognition formula.