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Durham E-Theses Durham E-Theses Jeremiah's Temple Sermon and the Hermeneutics of Tradition: A Theological Reading of Jeremiah 7:115 and 26:124 BENTALL, JONATHAN,DAVID How to cite: BENTALL, JONATHAN,DAVID (2017) Jeremiah's Temple Sermon and the Hermeneutics of Tradition: A Theological Reading of Jeremiah 7:115 and 26:124 , Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/12293/ 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 Jeremiah’s Temple Sermon and the Hermeneutics of Tradition: A Theological Reading of Jeremiah 7:1–15 and 26:1–24 Jonathan D. Bentall Submitted for the Degree of Doctor of Philosophy To the Department of Theology and Religion, Durham University May 2017 2 Jeremiah’s Temple Sermon and the Hermeneutics of Tradition: A Theological Reading of Jeremiah 7:1–15 and 26:1–24 Jonathan D. Bentall Reading the Old Testament confronts interpreters with the hermeneutical interrelationship between theological traditions that have contributed to the production and growth of the canonical text and interpretative traditions that seek to understand it within a contemporary context. In the present study, Jeremiah’s temple sermon constitutes an illuminating case study in the ways that hermeneutical frameworks influence the interpretation of biblical literature, as well as an opportunity to explore the possible resources that contemporary theological traditions might offer for understanding texts that have been shaped by ancient theological traditions. The purpose of this thesis is to provide a theologically-oriented reading of the two accounts of the temple sermon in Jeremiah 7:1–15 and 26:1–24 from the perspective of the Christian tradition. I argue that both texts may be understood to communicate a conditional message of judgment aimed at provoking the repentance of its audience, and that the hermeneutical relationship between the two texts reinforces this interpretation. The first two chapters provide an orientation to the subject matter and approach of the thesis, as well as an extended critique of two existing frameworks that have influenced the modern understanding of the temple sermon. The third chapter then proposes a reframing of the discussion, by focusing upon the nature of tradition in philosophical and theological perspectives. Chapters four and five offer extended theological readings of Jeremiah 7:1–15 and 26:1–24, respectively, seeking to demonstrate that contemporary theological discourse may provide potentially illuminating resources for biblical interpretation. 1 2 Contents 1. Introduction: Prophet, Book, and Tradition 9 1.1 The Textual Focus: Why the Temple Sermon? 12 1.2 History of Scholarship: Jeremiah 7:1–15 and 26:1–24 18 1.3 The Jeremianic Tradition: Behind the Text 28 1.4 Theological Interpretation: An Interdisciplinary and Dialogical Approach 33 1.5 Thesis and Outline of Argument 39 2. Hermeneutical Paradigms and Theological Traditions 43 2.1 An Initial Reading: Jeremiah 7:1–15 and 26:1–24 44 2.2 Jeremiah’s Supposed Conflict with the Inviolability Doctrine 49 2.3 Conditional and Unconditional Judgment in the Book of Jeremiah 67 2.4 Conclusion 76 3. Reframing the Temple Sermon: Critical, Philosophical and Theological Perspectives on the Nature of Tradition 79 3.1 The Nature of “Tradition” in Critical OT Scholarship 80 3.2 Tradition(s) and Biblical Theologies: Sommer and Childs 88 3.3 A Theological Account of Tradition for OT Interpretation 107 3.4 Conclusion 116 4. Dwelling, Place and Presence: A Theological Reading of Jeremiah 7:1–15 121 4.1 The Structure and Scope of the Temple Sermon 121 Section 1: The Promise of the Temple Sermon (vv. 3, 5-7) 4.2 What is the Promise? 124 4.3 Exploring the Possible Vocalizations: Grammar, Syntax and Implications 135 Section 2: The Warning of the Temple Sermon (vv. 7:4, 8–11) 4.4 Words of Deception, Hidden Abominations 144 4.5 Jeremiah’s Temple Sermon and Ezekiel’s Temple Visions 151 Section 3: From Warning to Threat: The Oracle of Judgment (vv. 12–15) 4.6 What Did YHWH Do to Shiloh? 155 4.7 I Samuel 4:21–22 in the Context of the Ark Narrative 160 3 4.8 Conclusion: What the Temple Sermon “Might Mean” 168 5. Hearing and Handling the Word of God: A Theological Reading 175 of Jeremiah 26:1–24 5.1 Setting the Scene 176 Section 1: The Recapitulation of the Oracle in the Temple (vv. 1–6) 5.2 The Setting and Context of the Oracle (vv. 1–3) 180 5.3 The Oracle Delivered in the Temple (vv. 4–6) 185 Section 2: Conflict Initiated Over the Prophetic Message (vv. 7–15) 5.4 Handling Jeremiah: The Initial Accusation and Threat (vv. 7–9) 197 5.5 Secondary Accusation, Arrival of Political Authorities (vv. 10–11) 203 5.6 Jeremiah’s Defense (vv. 12–15) 208 Section 3: Invoking Precedent via Prophetic Tradition (vv. 16–24) 5.7 The So-Called “Verdict” (v. 16) 213 5.8 Two Precedents (vv. 17–23) 214 5.9 Hearing and Handling 225 5.10 Conclusion 225 6. Conclusion: Reading Jeremiah’s Temple Sermon as Christian Scripture 231 4 For Kelsie: אשת חיל את To Ella, Harper and Wesley: יברכך יהוה וישמרך יאר יהוה פניו אליך ויחנך ישא יהוה פניו אליך וישם לך שלום 5 Statement of Copyright The copyright of this thesis rests with the author. No quotation from it should be published without the author's prior written consent and information derived from it should be acknowledged. 6 Acknowledgements The completion of this thesis represents but one small part of a process of education, adventure and growth that our family has undertaken over the past three years in Durham. Therefore, it is fitting that upon its submission I should extend gratitude to a number of people who have been instrumental not only in contributing to my academic work and experience, but also in supporting and caring for our family during this rich and formative season. To our parents, David and Alison Bentall, and Daryl and Vickie Funston, thank you for providing generous financial support as well as unfailing prayer and encouragement. To our extended families and close friends in both Vancouver and Seattle, thank you for memorable visits, frequent face-time, and your consistent interest in our well-being. It didn’t take long for Durham to feel like home, and I am grateful both to the people who surrounded and cared for us as a family, and to those who contributed more directly to my experience as a student. We forged lasting friendships with a number of wonderful families whose time overlapped with ours, especially the Shaeffers, Langs, Merrills and Whites. The Byers, Ross, and Rohlfing families were also a great encouragement, especially during the final stages of our time in Durham. From the initial stages of considering doctoral studies through to the completion of this program, I have benefitted from the guidance and encouragement of too many individuals to name, but a few stand out for expressing continued interest, wise advice and genuine friendship: Bud Githens, Brad Embry, Blaine Charette, Chris and Jenifer Manginelli, Phil Manginelli, Tim and Sherry Muchira, Matthew Davis, and Sy Reeves. While in Durham, I was fortunate enough to share a study space with the brilliant and entertaining residents of 37a N. Bailey. Thank you all for providing collegial support, illuminating conversations, and useful feedback in the context of our writing group. Special thanks are due to Madison Pierce and Nathan White for generously reading significant portions of my work along the way, and to T.J. Lang and Adam Shaeffer for your constant willingness to talk through the developing ideas for my thesis. I have no doubt that this work has been improved as a result of your invaluable comments and steady reassurance. It has been a great privilege to conduct the research leading to this study under the wise supervision of Professor Walter Moberly. Thank you, Prof. Moberly, for caring deeply not only about the thesis itself but also about my development as a careful and imaginative interpreter, and about my well-being as a student, spouse and parent. What was once a beginner’s anxiety about contributing something ‘original’ to the world of scholarship has given way to a more confident appreciation of the tradition of theological interpretation of the Old Testament that has been so shaped by your contributions, in which I participate. I am grateful to have overlapped with multiple cohorts of fellow Moberly students, and our informal seminar will stand out as among my favorite memories from this experience. Josef Sykora, Zoltán Schwáb, and Jerry 7 Lofquist are to be thanked for providing friendship and encouragement, especially during the initial stages of my program. I am also grateful to the staff, administration, and students of the Department of Theology and Religion at Durham for contributing to the richness of my experience here. I am especially thankful for the opportunity to read Hebrew with Professor Robert Hayward to learn to teach introductory Hebrew from Dr.
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