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Thesis (Th. M.)--Grace Theological Seminary, 1981. / Abstract. Bibliography: leaves 78-84.

Thesis (Th. M.)--Grace Theological Seminary, 1981. / Abstract. Bibliography: leaves 78-84.

Thesis (Th. M.)--Grace Theological Seminary, 1981. / Abstract. Bibliography: leaves 78-84.

Thesis (Th. M.)--Grace Theological Seminary, 1979. / Includes abstract. Includes bibliographical references (leaves 110-125).

Both traditional preaching theory and the listening context of the hearers have undergone radical changes within the last thirty years. Contemporary preachers no longer can assume the authority inherent in their position or preaching methods, and postmodern listeners exhibit the desire for increased diversity and points of view in sermons. This thesis will address these challenges by advancing the notion that attention to rhetorical criticism in the exegesis of biblical texts sheds new light on the nature of preaching in terms of form and function. The resulting multi-vocal and non-hierarchical leadership orientation has application for postmodern audiences. The methodological structure of theological interpretation undergirding this thesis involves four tasks of the hermeneutical cycle adapted from Richard Osmer’s approach. This approach engages in the task of contextual interpretation that connects with both Christian tradition and Scripture, and furthermore leads to the construction of a pragmatic plan for future homiletics. Chapter 1 introduces the problem facing contemporary homileticians: the changed context of preacher and hearer. The chapter advocates that one way forward for preaching involves the use of rhetorical criticism as the exegetical basis for a values-based homiletic, and then finishes with an overview of the thesis chapters. Chapter 2 demonstrates the fourfold task of the hermeneutical cycle by establishing the provenance of the method, critiquing it and grounding the approach of the thesis in the contemporary postmodern setting. Chapter 3 engages in a contextual interpretation of historic shifts in the fields of rhetoric, biblical studies and homiletics, analyzing and evaluating these trends. The chapter concludes by constructing a pragmatic plan for future biblical studies, a rhetorical-critical-narratological methodology that will be applied to the text of Ezekiel. Chapter 4 demonstrates that a contextual interpretation, evaluation and analysis of the New Homiletic results in the formation of a values-based approach to preaching and leadership orientation that is appropriate to postmodernity. Chapter 5 builds upon a contextual interpretation of synchronic and diachronic methodologies and advances a complementary approach to exegesis. The chapter then applies the rhetorical-critical-narratological approach developed in Chapter 3 to the discourse of Ezekiel to establish its contextual and rhetorical situation. The chapter then engages in a close rhetorical-critical-narratological reading of the literary unit of Ezekiel 15. Chapter 6 engages in a contextual interpretation and evaluation of three Ezekiel commentaries and sermons from Ezekiel 15, locating them along the pendulum-like series of shifts identified within Chapter 3. Chapter 7 demonstrates the integration of biblical studies and homiletics with the production of a sample multiple point-of-view sermon based upon the exegesis of Ezekiel conducted in Chapter 5. The chapter critiques the sermon and provides an example of the rhetorical-critical method applied to a discursive genre from 1 Corinthians 4.18-5.13. Chapter 8 concludes the thesis by reviewing the contributions made by the study, proceeds to interpret contextually the challenge of postmodern homiletics, and finishes with recommendations for areas of future studies outside the scope of the thesis.

Concerning John's use of the OT in Revelation, recent scholarship has observed that in terms of closeness, the book of Ezekiel, among many other OT books, enjoys a particular status. For, not only have its many materials been adopted in Revelation, but the order of these materials appearing in the two books is, by and large, the same. These features, then, suggest that Revelation is literarily dependent on Ezekiel. Against this background, this thesis, however, intends to show that besides this literary influence, the book of Ezekiel had also a hermeneutical effect on the book of Revelation. For this reason, in each of the four cases examined in the thesis, an exploration of how a certain OT tradition is used in a given Ezekielian passage is first offered, followed by an exploration of how this reinterpreted OT tradition is used and reinterpreted again in Revelation. When these tasks are done, a comparison of these two usages is then made so as to see how these two usages parallel each other. Each of the four cases is then concluded by stating the implication of the finding for the understanding of the book of Revelation. Specifically, the four cases examined in the thesis are, (1) The comparison of Ezekiel's use of Eden tradition (Gen 1-3) in Ezekiel 28:11-19 with John's use of Ezekiel's oracle against the nation Tyre (Ezek 26-28) in Revelation 18; (2) The comparison of Ezekiel's use of the foe-from-the-north tradition in Ezekiel 38-39 with John's use of Gog oracle (Ezek 38-39) in Revelation 19-20; (3) The comparison of Ezekiel's use of the model of battle camp (Num 2-3) in Ezekiel 48:30-35 with John's use of the prophet's restoration program (Ezek 40-48) in Revelation 21; and (4) The comparison of Ezekiel's use of Eden tradition (Gen 2-3) in Ezekiel47:1-12 with John's use of this river-of-life tradition (Ezek 47:1-12) in Revelation 22. These four case studies show that though various interpretative principles have been involved in Ezekiel's use of his sources, these principles have been followed by John in his use of Ezekielian materials. This observation then leads us to the following conclusion: John, as the follower and witness of Jesus Christ (Rev 1:2, 9), is, in terms of hermeneutics, a true heir of the prophet Ezekiel. As to the implications of the findings for the understanding of Revelation, the four case studies, in turn, argue for (1) the identification of the great harlot Babylon (Rev 18) as Rome, (2) the Amillennial view for Revelation 20:1-10, (3) the identification of the new Jerusalem (Rev 21) as the New Testament church, and (4) the view taking the river of life (Rev 22) as the symbol for salvation.

The book of Ezekiel, like much of the Hebrew Bible, depicts Yahweh as a king. However, Ezekiel’s presentation of Yahweh’s kingship has been largely ignored by modern scholarship, and, when it has been addressed, has been categorized as a grand metaphor for Yahweh’s divine superiority. In contrast, this study argues that Yahweh’s kingship is a genuine political force, not merely a cipher for the exalted status of Israel’s deity. To answer the objection that ‘Yahweh is king’ is a metaphor, Chapter 2 shows that the approach to metaphors so commonly applied in Biblical Studies is deficient. A new approach is thus warranted and provided, enabling utterances such as ‘Yahweh is king’ to function within a spectrum literality. To show that Ezekiel’s presentation of Yahweh’s kingship merits consideration as a literal claim, Chapters 3-7 offer a close reading of the five texts that overtly hail Yahweh as king: Ezekiel 1-5, 8-11, 20, 34, 40-48. The political ramifications of Yahweh’s kingship are shown to be of such importance that Yahweh’s kingship is best understood as a claim for Yahweh himself to govern his people as a political, not merely religious, king. Chapter 8 briskly traces several key themes throughout the book confirming that Ezekiel presents Yahweh’s kingship in order to establish divine rule over all human affairs. And Chapter 9, as a conclusion, ties together the previous chapters while also demonstrating the value of the thesis both for scholarship on the book of Ezekiel and for the broader question of the kingship of God.

Thesis advisor: David S. Vanderhooft / The consistent presence of juridical diction, legal metaphors, and courtroom imagery reveals that Ezekiel 1-33 is set within a precise juridical framework. In this study, I argued that focusing upon these legal elements has two primary benefits for our understanding of the book. First, the juridical framework provides greater clarity and coherence to some passages within Ezekiel 1-33. Second, the book (especially Ezekiel 16) uses its legal elements to articulate a version of Judahite identity under Neo-Babylonian hegemony. To connect these legal elements to identity development, I used some insights from the works of Erik Erikson and Urie Bronfenbrenner (the “EB Model”). According to my analysis, Ezekiel 16 equates the legal status of the city with Judahite identity in order to prove that the experiences of Neo-Babylonian domination did not nullify or rescind the legal agreement (ברית) between the deity and Judahites. Rather, the punishment this chapter describes demonstrates the continuing validity of the contract and the version of Judahite identity that is rooted in it. Consequently, the Judahites’ acceptance of the legal appropriateness of Neo-Babylonian domination is the sine qua non for remaining in the legal relationship that defines Judahite identity.

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