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Isaiah 53: a Study of Bernhard Duhm, Brevard Childs, and Alec Motyer

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Isaiah 53: a Study of Bernhard Duhm, Brevard Childs, and Alec Motyer Durham E-Theses Theological Interpretation and Isaiah 53: A Study of Bernhard Duhm, Brevard Childs, and Alec Motyer SHEPHERD, CHARLES,EARL How to cite: SHEPHERD, CHARLES,EARL (2012) Theological Interpretation and Isaiah 53: A Study of Bernhard Duhm, Brevard Childs, and Alec Motyer, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5935/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 Theological Interpretation and Isaiah 53: A Study of Bernhard Duhm, Brevard Childs, and Alec Motyer Charles E. Shepherd Submitted for the Degree of Doctor of Philosophy Department of Theology and Religion Durham University 2012 ABSTRACT Theological Interpretation and Isa 53: A Study of Bernhard Duhm, Brevard Childs, and Alec Motyer Charles E. Shepherd Ph.D. Dissertation Submitted to Durham University, 2012 This dissertation brings together the hermeneutical approaches of three Old Testament scholars, specifically as they pertain to the interpretation of Isaiah 52.13-53.12 in the framework of Christian theology. Contemporary discourse and hermeneutical discussions have led to the development of a point of confusion in theological hermeneutics, focusing on what relationship older frames of reference may have with those more recent. Bernhard Duhm is presented as a history-of-religions scholar who does not easily abide by popular understandings of that school. This results in a theologically attuned reading of Isa 53. Brevard Childs moves outward from particular historical judgments regarding the nature of redaction and form criticism, attempting to arrive at a proximately theological reading of the poem. Alec Motyer’s evangelical commitments represent a large constituency of contemporary theological readership, and a popular understanding of Isa 53. Following a summary and critical engagement of each interpreter on his own terms, the study proceeds to analyze the use of rhetoric behind the readings of Isa 53 outlined here. As each interpreter positions his hermeneutical location in opposition to perceived opponents, it bears revisiting to see in what ways these moves of rhetorical distanciation are, and are not, appropriate. Whilst commonality is found between the three in substantial ways, certain irresolvable problems arise. An outcome of this commonality-problematic relationship is that contemporary rhetorical categorizations of ‘pre-critical’, ‘critical’, and ‘post-critical’ do not accurately represent the highly involved nature of the task of interpreting the Old Testament – and Isaiah 53 – as Christian Scripture. DECLARATION This work has been submitted to Durham University in accordance with the regulations for the degree of Doctor of Philosophy. It is my own work, and no part of it has been previously submitted to the Durham University or in any other university for a degree. STATEMENT OF COPYRIGHT The copyright of this dissertation rests with the author. No quotation from it should be published in any format, including electronic, without the author’s prior written consent. All information derived from it should be acknowledged appropriately. For Helen, whose love, patience, and kindness have both inspired and sustained. CONTENTS Contents 6 Acknowledgments 8 Abbreviations 9 INTRODUCTION 13 I. Theological Interpretation and ‘Historie’ 13 II. Why Isaiah 53? 14 III. The Three Interpreters: Duhm, Childs, and Motyer 15 IV. The Shape of the Dissertation 16 Chapter 1 BERNHARD DUHM, THEOLOGICAL HERMENEUTICS AND ISAIAH 18 I. Duhm’s Heritage 22 II. Locating Duhm’s Hermeneutics 24 1. The Hermeneutics of Theologie der Propheten 31 2. The Hermeneutics of Israels Propheten 44 III. Das Buch Jesaia 48 1. The Contribution of Jesaia 48 2. The Shape of Jesaia 51 Chapter 2 BERNHARD DUHM AND ISAIAH 53 58 I. Approaching Isaiah 53: The Knecht Jahwes after the Ebed-Lieder-Jahwe 59 II. Isaiah 53: ‘Die vierte Dichtung über den Knecht Jahwes’ 71 Chapter 3 BREVARD CHILDS, THEOLOGICAL HERMENEUTICS AND ISAIAH 89 I. The Text ‘Itself’ 90 1. The Chronicler 91 2. The Psalms 96 3. The Prophets 101 II. The Text and/in the Church 106 1. Childs and Yeago: Appropriating Trinitarian Categories 107 2. Childs and Allegory: From ‘Ontological Plane’ to Trinitarian ‘Res’ 112 III. Isaiah as Exemplary: ‘The Brittle Quality of the Present Literary Structure’ 120 1. The Book of Isaiah 123 i. Isaiah 1-39 (2.2-22) 123 ii. Deutero-Isaiah 126 iii. Trito-Isaiah 127 Chapter 4 BREVARD CHILDS AND ISAIAH 53 130 I. The Text ‘Itself’ 135 II. The Text and/in the Church 145 Chapter 5 ALEC MOTYER, THEOLOGICAL HERMENEUTICS AND ISAIAH 153 I. Motyer and Evangelical Hermeneutics 154 1. Beginning with Jesus 155 2. Inspiration, Revelation, and Propositional Content 157 3. ‘Long-term Prophecy’ 159 6 4. Structurism and Literary Unity 162 II. Structurism and Single Authorship in Isaiah 165 1. Structurism in Isaiah 167 Chapter 6 ALEC MOTYER AND ISAIAH 53 172 I. Contextualizing Isaiah 53 172 II. Isaiah 53 176 1. Enigma (52.13-15) 179 2. Revelation (53.1-9) 184 3. The Servant Triumphant (53.10-12) 193 Chapter 7 CONCLUSION: HERMENEUTICS AND ISAIAH 53 202 I. On Isaiah 53 204 1. Revisiting Duhm’s Hermeneutics 204 2. Revisiting Childs’s Hermeneutics 208 3. Revisiting Motyer’s Hermeneutics 212 II. The Struggle of Hermeneutics and Isaiah 53 218 1. Duhm and the Growth of Prophetic Tradition 219 2. Childs, Exegesis, and the Struggle of ‘Ontic’ Reading 222 i. Exegesis 222 ii. Hermeneutics 225 3. Motyer and ‘Penal Substitutionary Atonement’ 230 i. Exegesis 230 ii. Hermeneutics and ‘Historie’ 232 III. Rhetorical Distanciation and Shared Interpretive Structures 234 1. Rhetorical Distanciation and the Problem of Interlocutors 234 i. ‘Supernaturalists’ 234 ii. ‘Anthropocentrics’ 236 iii. ‘Rationalists’ 239 iv. The Cracking of the Walls 243 2. Shared Interpretive Structures and Interests in Isaiah 53 244 i. Duhm and Childs – Hermeneutics and Discrimina 248 ii. Duhm and Motyer – Hermeneutics and Discrimina 249 iii. Childs and Motyer – Hermeneutics and Discrimina 252 a. ‘Immediate Referentiality’ 252 b. ‘Multi-Leveled Reading’ 255 iv. Duhm, Childs, and Motyer – Text Criticism as Basis for Loci 257 IV. Retrospect and Prospect. Historical Criticism: Friend, Foe, or Foil? 259 Bibliography 264 7 ACKNOWLEDGMENTS The experience of writing a PhD dissertation often conforms to the stereotyped image of the lone scholar, compiling masses of esoteric information for some unknown purpose. In some ways, perhaps, this has lamentably been the case. But the image, as with any stereotype, is not entirely accurate. Without the assistance of so many people and institutions, and their insights and encouragements, this thesis would not have been possible. Walter Moberly has been an unfailing MA and PhD supervisor, and has constantly left his door ‘open’ for formal and informal conversations. The result has been a deep indebtedness to his wisdom and model of the life of faith. Academically and spiritually (to the degree that the divide exists in Walter’s work), he has been a model and mentor. Numerous groups of people in the University setting have contributed in various ways. My interest in the Bible as Scripture began at Whitworth University, under the influence of Roger Mohrlang, Jim Edwards, and Jerry Sittser. In Durham, the departmental Old Testament Seminar has continued to inform, challenge, and stretch my thinking, and has exposed me to the wider world of Old Testament studies. Hatfield College generously supplied two separate research awards that enabled periods of intensive work at Tübingen and Cambridge. At the former, I am thankful for the generosity of the Albrecht-Bengel-Haus, as well as the willingness of Prof Bernd Janowski to discuss biblical theology and Isa 53, despite my oft-broken German. Stateside, Duke Divinity School and its wonderful student body provided community, discussion, and numerous resources that aided the research process. I owe a special thanks to Stephen Chapman, who entertained discussion of Brevard Childs at length, and who was both welcoming and warm. Bella Ruth and Ulrich Reichard were present at my first trepidatious steps into German, and what little capacity I have now in that language I owe largely to them. My desk neighbors at Dun Cow Cottage have provided constant interdisciplinary stimulation. Those wider philosophical and theological contexts which my research engages (if only in nuce) often came to my understanding through the conversations and relationships fostered at Dun Cow. Particularly, Josh Furnal and Thomas Lynch have been wonderful conversation partners in this regard. Andrea Saner, Marika Rose, and Susan Royal, as well, are the kind of peers one hopes to retain in the academic setting. I must also here thank the Old Testament informal seminar for their input over the years, as well as their willingness to entertain my somewhat protracted discussions of Barth and Bultmann. Steve and Angie Harvey, alongside Ben and Sarah Johnson, have been wonderful, sustaining friends throughout the course of research and writing. In those relationships in particular I have come closer to experiencing that challenging metaphor of the Church as a ‘body’. Tommy Grimm and Mary Collins were exceptional hosts when studying at Duke, and despite my distance from home, they made me feel welcomed, loved, and part of their (new!) life together.
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