For the Sake of My Holy Name:: The Divine Reputation in Ezekiel as a Literary Phenomenon

By Mikel E. Satcher

For The Sake Of My Holy Name deeply examines the motif of the vindication of the divine reputation in the book of Ezekiel. A study of the specific language of the motif, along with its meanings and functions, reveals that the motif is vital to the rhetorical strategy of the entire book--it fulfills literary and theological ends. This investigation is based primarily on a literacy-critical, rhetorical analysis of texts from the perspective of an ideal sequential reader.

• Language: English
• Publisher: Xlibris US
• Release date: Feb 21, 2012
• ISBN: 9781469145327

Mikel E. Satcher

Rev. Mikel E. Satcher, M.Div., S.T.M., Ph.D. Dr. Mikel Satcher attained his baccalaureate degree from Cornell University and began his graduate training at Union Theological Seminary, NYC, where he completed the M.Div. and S.T.M. degrees. Matriculating at Boston University, in the Graduate School of Arts and Sciences and in their Division of Religious and Theological Studies, Dr. Satcher was guided by a number of recognized Biblical scholars toward his completion of the Ph.D. degree in The History and Literature of Ancient Israel, with a dissertation in Ezekielian Studies. Currently, Dr. Satcher is an Adjunct Professor at Boston University and at Roxbury Community College, and he is the Pastor of Trinity Baptist Church in Arlington, MA where he has served since September 2002. Also, Dr. Satcher is founder of Heal the World Ministries (www.healtheworldministries.net) and Host of the Satellite Internet Program, BTI Conversations with Dr. Mikel Satcher (www.ustream.tv). Previously, Dr. Satcher served as Interim Pastor of the First Baptist Church of Arlington, MA; Senior Pastor of New Hope Community Baptist Church of Hyannis, MA; Associate Minister of Concord Baptist Church in Boston, MA; and as Associate Minster of Salem M.B. Church of Springfield Gardens, NY. Dr. Satcher has also enjoyed an extensive tenure as an Interfaith Chaplain and Diversity Educator at Caritas Carney Hospital, in Dorchester, MA and as Chief Diversity Officer at Cape Cod Community College in West Barnstable, MA. As an educator, he has taught at several local colleges and universities (Andover Newton Theological School, Boston University School of Theology, Boston University College of Arts and Sciences, Merrimack College, Roxbury Community College, and UMass Dartmouth), and he has enjoyed three seasons as an archaeological supervisor-volunteer with the American Schools of Oriental Research in Israel—excavations at Tel Miqne-Ekron and Tel Dan. However, most importantly, Dr. Satcher is the proud father of two beautiful daughters who are his pride and joy. With the grace of God, he endeavors to: maintain a loving and prayerful home for his daughters, remain a faithful anointed pastor and servant of God, and retain my posture as an advocate of social justice until the Lord comes again. Dr. Satcher resides in Arlington, Massachusetts, and he can be contacted through his personal web page or through his email address: [e-mail].

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Copyright © 2012 by Mikel E. Satcher.

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CONTENTS

LIST OF ABBREVIATIONS

ACKNOWLEDGMENTS

ABSTRACT

PREFACE

Chapter One

Chapter Two

Chapter Three

Chapter Four

BIBLIOGRAPHY

LIST OF ABBREVIATIONS

BHS       Biblia Hebraica Stuttgartensia

IDB       Interpreter’s Dictionary of the Bible

JANES   Journal of Ancient Near Eastern Studies

JBL        Journal of Biblical Literature

JSOT     Journal for the Study of the Old Testament

JSS        Journal of Semitic Studies

NRSV   New Revised Standard Version

SBL       Society of Biblical Literature

VT        Vetus Testamentum

ACKNOWLEDGMENTS

This scholarly work began as a dissertation project at Boston University, but it is now reframed for publication as a needed contribution to the paucity of extant research in Ezekielian Studies. As with any research endeavor, there must be a source of inspiration and motivation to see the project to completion. Accordingly, my source of inspiration was my family and my faith in God. Therefore, I dedicate this publication to the memory of my father, Johnny Q. Satcher, Sr., who passed away during the second month of my matriculation at Boston University; he always believed in me and boasted in me as much as any father would for a son. I am indeed grateful for his love and encouragement. Also, I am grateful for the continued prayers of family members, especially my mother, Gertrude Satcher, who taught me to trust in God for everything and to always pray. Finally, I give glory to God who gave me the grace to endure all obstacles and the faith to believe in myself. But most of all, I thank God for my beautiful daughters, Alexandria and Mikela, who became my inspiration and motivation to keep on keeping on; without their love and smiling faces, it would have been impossible to see this project to completion.

Finally, I am grateful to the people of Xlibris Publishing for convincing me that they were the right ones, at the right time, to help me fulfill my publication goal and bring this project to press. Thus, I am indebted to Ben Arby, my Xlibris Publishing Consultant, and John Briones, my Xlibris Submissions Representative.

ABSTRACT

This research project examines the motif of the vindication of the divine reputation in the book of Ezekiel. A study of the specific language of the motif, along with its meanings and functions, reveals that the motif is vital to the rhetorical strategy of the entire book: it fulfills literary and theological ends. This investigation is based primarily on a literary-critical, rhetorical analysis of texts from the perspective of an ideal sequential reader. A majority of scholars ground concern for Yahweh’s reputation either in concern for Yahweh’s power, or in concern for Yahweh’s compassion. This study, however, reveals that the book of Ezekiel does not limit itself to these alternatives. On the contrary, this study reveals: 1) concern for diverse aspects of the divine reputation in a variety of literary contexts; 2) a direct correlation between concern for the divine reputation and the actions of Yahweh; and 3) a dissociation between concern for Yahweh’s reputation and compassion for the plight of the exiles.

Chapter One lays out the problem, defines certain Hebraic terminology, reviews the history of investigation, and introduces the methodology employed in this study. Chapter Two includes a literary-critical examination of Ezekiel 20, which reveals diverse rhetorical functions of the motif. First, the motif functions to explain Yahweh’s reason for judging Judah. Second, it functions to provide the motive for the divine intervention which will restore the exiles to the land of Israel. Thus, the chapter reveals how the motif resolves the crisis presented by the exile. The exile itself is not the crisis; rather, the crisis is that Yahweh’s reputation has been damaged and must be repaired. Chapter Three (a literary-critical examination of Ezek 36:20-23; 39:7, 25; and 43:7-8) reinforces for the reader the seriousness of the exiles’ sin and guilt, and the hopelessness of their situation. The motif confirms that the Israelites must acknowledge that they profaned Yahweh’s holy name and deserved everything that happened to them. Both the reader and Israel must acknowledge that God’s punishment was just. As a result, the motif also teaches that there can be no divine compassion, or reconciliation, until divine justice is served and acknowledged by the people. Finally, the third chapter discusses how the motif functions to: 1) reveal Yahweh’s assurance that the divine reputation will never be profaned again; 2) prepare the people for restoration to their homeland; and 3) explain the return of the kebod Yahweh and Israel’s collective and individual responsibility to maintain Yahweh’s continued presence with them as their Holy God. Chapter Four, the concluding chapter, gives a brief discussion of the theological implications revealed through this study, the significance of this project, and the possibilities for future research.

PREFACE

The foundation for this project began as a seminar paper during my initial residency as a doctoral student at Boston University, under the tutelage of the literary critic and Ezekielian scholar, Dr. Katheryn Darr. Professor Darr was my instructor for the Hebrew Seminar on the book of Ezekiel, and she directed me to some invaluable resources which facilitated my research of the topic. At the end of the course and upon receiving my final grade for the paper, Prof. Darr suggested that I pursue the topic further. I received this as a suggestion for a future dissertation topic. After much research and continued dialogue with Prof. Darr, the final product became a reality. Now, however, I gladly move forward from dissertation stage to publication stage.

There were many thought provoking discussions and long debates over some of the issues that arose during the course of the writing stage. As a result, the invaluable dialogue with Dr. Darr was instrumental in resolving translation concerns and methodology issues—the end result being strong argumentation.

With few exceptions, all translations are my own. Other references to the Hebrew Bible may come from biblical quotations of other scholars or from the New Revised Standard Version. Although some parts of my translations may show some influence from the NRSV, there are significant differences which are essential for understanding my argumentation. Also, some seeming discrepancies between my translation and the NRSV, or other English translations, may be attributed to my following the Hebrew text. I have tried to make mention of these instances in the footnotes.

Chapter One

Introduction

Problem and Method of Investigation

This study examines the motif of the vindication of the divine reputation in the book of Ezekiel as a literary phenomenon, i.e., as an authoritative motif which Ezekiel appropriated and reinterpreted in light of ancient Israel’s experience of Babylonian exile. What are the motif’s meanings and functions in Ezekiel? The investigation of the motif’s meanings and functions will employ an approach to Ezekielian studies—the perspective of an ideal sequential reader¹—that will reveal a distinctive rhetorical function of the concern for the divine reputation motif in the book of Ezekiel.

Although vindication of, or concern for, the divine reputation is at issue from the beginning of the book,² the specific language of the motif surfaces in at least four different literary contexts within the book of Ezekiel: a) 20:9, 14, 22, 39, 44; b) 36:20-23; c) 39:7, 25; and d) 43:7-8. I shall assess the significance of the motif of concern for the divine reputation in each of these passages and in canonical order. In the book of Ezekiel, the reader discovers that concern for the divine reputation appears in both negative and positive divine addresses to Israel. Moreover, the relevant texts reveal the presence of a dialectic, or constructive tension, between the roles of Israel and of the (other) nations in Yahweh’s actions on behalf of the divine reputation. For example, the significance of what happens to Israel is often related to—or understood better in the context of—the actions of the other nations, or it is understood in the context of divine action upon the other nations.

I.     DEFINITIONS AND EXPLICATION OF NOMENCLATURE

Vindication of the divine reputation (name) and concern for the divine reputation (name) are used interchangeably to designate a literary motif in the book of Ezekiel. In ancient Israelite culture, Edward E. Nourse explains, divine names were invested with a special and peculiar sacredness… . Deity and his name were considered as inseparable.³ Moreover, names, whether divine or human, were often associated with one’s traits or with what one became.⁴ John Strong suggests that the name of Israel’s God primarily conveys a sense of his power.⁵ However, concern for Yahweh’s reputation (name) appears in a diverse array of literary contexts. Its significance must be comprehended within each context, and not be based solely upon a study of origins.⁶

In this study, references either to vindication of the divine reputation (name) or concern for the divine reputation (name) are deemed equivalent to the lone occurrence of name only when they appear in one of two related literary contexts. In the first context, Yahweh’s name is related to an act or pattern of behavior by which a certain reputation is attributed to Israel’s God, e.g., might or compassion. In the second context, Yahweh’s name is said to be profaned, defiled, or polluted, as conveyed by the presence of (various forms of) the Hebrew verb halal (hll).

In summation, concern for Yahweh’s reputation (sem) is distinguished by a variety of nuances associated with divine activity—as revealed by the expressions lema’an semi (for the sake of my name), lesem (for [my holy] name), or various forms of the Hebrew verb halal (to pollute, profane; to be defiled). In English translations, these Hebraic expressions occur in various forms of the following phrases: for the sake of my (holy) name, I had concern for my (holy) name, or so that my (holy) name is profaned. By virtue of its historical Hebraic usage in particular literary contexts, name (sem) is sometimes equivalent to, and is used interchangeably with, the word reputation. However, it is also important to realize that sem does not always mean reputation and reputation is not always expressed by sem.

II.     STATEMENT OF THE PROBLEM

What does it mean for Yahweh to act on behalf of the divine reputation in Ezekiel? How does concern for the divine reputation function in oracles of judgment and in oracles of restoration? Does concern for Yahweh’s reputation eliminate Yahweh’s so-called compassionate concern (as suggested by scholarly opinion) for the plight of the Babylonian exiles ? What theological premises are at stake in references to the divine reputation? Answers to these questions will inform our assessment of the meanings and functions of the concern for the divine reputation motif in Ezekiel.

A majority of scholars ground concern for Yahweh’s reputation either in a concern for Yahweh’s power or in a concern for Yahweh’s compassion (most leaning toward compassion in the case of Ezekiel, e.g., the works of Walther Eichrodt and Keith W. Carley).⁷ The book of Ezekiel, however, does not limit itself to these alternatives. On the contrary, it reveals a certain diversity of expressions whose meanings and functions also vary. Preliminary investigation of relevant biblical texts and secondary literature (see Review of Literature) reveals the twofold complexity of the problem addressed in this dissertation: a) diverse expressions of concern for the divine reputation in a variety of literary contexts; and b) lack of a clear understanding of the relationship between concern for the divine reputation and the actions of Yahweh.⁸

III. REVIEW OF THE LITERATURE

Previous research surrounding concern for the divine reputation is distinguished by the employment of historical methods, emphasis on salvation and restoration as the leading theme of the book, or understanding of the divine reputation as grounded in either might or compassion. For example, Carley, Joyce, and Zimmerli employ traditio-historical methods. Both Blenkinsopp and Craigie emphasize a concern for salvation and restoration as determinative for understanding the concern for the divine reputation motif. In addition, Carley, Craigie, and Eichrodt are primarily concerned about the divine reputation motif’s emphasis on compassion or relation to salvation and restoration.

In Ezekiel Among the Prophets, K. W. Carley offers some significant insights concerning the vindication of the divine name and its relevance to God’s self-disclosure.⁹ He recognizes that concern for the divine name is associated with both judgment and restoration,¹⁰ an important observation for understanding the functions and meanings of concern for the divine name in positive and negative addresses to Israel. He links concern for Yahweh’s name with a concern for Israel and for individual responsibility;¹¹ and he indirectly acknowledges the continuing debate among scholars concerning the meaning of concern for the divine name: . . . when the prophet speaks of Yahweh acting ‘for the sake of his name,’ he was alluding not to divine self-interest but to the necessity of Yahweh vindicating his character as a God of compassion and forgiveness… . .¹² The debate concerns whether action on behalf of the divine name reveals a God whose reputation is defined by compassion and forgiveness, power and might, or simple self-interest. However, this topic is only a secondary issue among many others in Carley’s book. His concern for understanding Ezekiel among the prophets focuses much of his research on pre-classical prophecy and certain broad streams of Old Testament tradition. Instead of investigating concern for the divine name as a complex literary motif, Carley pursues a line of inquiry original to W. Zimmerli, which relates concern for the divine reputation (divine justification or revelation) to what is purported to be the original attestation of the stereotypical recognition formula, That you may know that I am Yahweh, in I Kings 20:13, 28.¹³ Both Carley and Zimmerli offer a traditio-historical approach to the matter, which entails investigation of the formula’s original form, historical context, and earliest stage of development with respect to oracles against foreign nations. Hence, Carley employs a methodological approach that is quite distinct from the one used in this dissertation.

In his commentary on Ezekiel, W. Zimmerli recognizes that Ezekiel blames Israel for the profaning of Yahweh’s name among the nations.¹⁴ This is a significant observation. It signals the complexity surrounding the meanings and functions of the concern for the divine reputation motif in positive and negative contexts where either Israel, or the other nations, are responsible for profaning the divine name.

J. Blenkinsopp, with respect to Ezekiel 39:25-27, asserts that Yahweh’s concern for his holy name and the vindication of his holiness recapitulates a prominent feature in Ezekiel’s explanation of the exile.¹⁵ According to Blenkinsopp, Yahweh’s concern for the divine reputation goes beyond an appeal to divine self-interest to express an intense reciprocal involvement of Israel and its God.¹⁶ However Blenkinsopp, like Carley, assumes that divine self-interest is pejorative and therefore could not possibly be the definitive motivation for concern for the divine reputation. Moreover, Blenkinsopp’s assumption indicates his desire to interpret concern for the divine reputation in light of Ezekiel’s supposed concern for salvation and restoration, as opposed to investigating concern for the divine reputation on its own merit as a literary motif.¹⁷ Thus, according to Blenkinsopp, concern for the divine reputation presupposes concern for Israel. This dissertation challenges Blenkinsopp’s assumption and maintains that concern for the divine reputation is dissociated from concern, i.e., compassion, for Israel.

P. Joyce recognizes a connection between Yahweh’s actions on behalf of the divine name, and the culpability of either Israel or the nations in profaning that name.¹⁸ Unlike Carley, Blenkinsopp, and others, Joyce neither places a pejorative label upon divine self-interest nor, associates concern for the divine reputation with compassion and forgiveness.¹⁹ However, Joyce’s major thesis does not treat concern for the divine reputation as such, but the observable relationship between divine initiative and human response that moves Ezekiel’s audience and the reader closer to knowledge of Yahweh.²⁰ In other words, like Zimmerli before him, he emphasizes the divine recognition formula, that they may know that I am Yahweh.

In his commentary on Ezekiel, P. Craigie affirms both the relationship between concern for the divine reputation and divine initiative,²¹ and the multivalent meanings of the motif throughout the book of Ezekiel. He readily associates concern for the divine reputation with Israel’s deliverance from Egypt and its attainment of the promise land.²² He links this concern with Yahweh’s supposed desire to fulfill the original purpose of Israel’s election, to be a priestly kingdom and a holy nation;²³ and he relates concern for the divine reputation to notions of Israel’s restoration from exile with a qualifying comment. Craigie adds the word alone to his translation of Ezekiel 36:22 (It is not for your sake [alone] O house of Israel… . but for the sake of my holy name) to render a meaning different from the literal meaning, which demonstrates concern only for the divine name. Thus, because of his usage of alone, Craigie seems to convey a concern for Yahweh’s reputation that presupposes a divine favor to, or service on behalf of, Israel.²⁴

In his commentary on Ezekiel, W. Eichrodt says that God’s compassion is not repudiated by the statement, for the sake of my holy name.²⁵ Rather, concern for the divine reputation reveals the seriousness of the situation.²⁶ He does not allow for the possibility of Ezekiel reinterpreting tradition, but regards this theological