I am grateful for the opportunity to participate in the PhD program at SBTS and for the professors who have given so selflessly of their time and knowledge during my PhD studies: Michael Pohlman, T. Til Graham, Clarke and Quinn, I love you and thank you for the joys you are to your mother and me.
Introduction
Chapell argues that the biblical text must determine the direction of the sermon and all its parts. Second, an analysis of Clowney's homiletic texts was conducted for consistent application of principles such as Clowney's biblical theology, his high regard for the biblical text, and his preaching of Christ throughout the Bible.
Analysis of Clowney's Homiletic Texts
Clowney's biblical theology, his regard for the biblical text in both its historical context and scope of God's total revelation, and his preaching of Christ throughout Scripture. There is a biblical case for symbolism and its defense in this chapter, as well as some of Clowney's insights on typology.
Analyses of Clowney's Sermons
Sermon Craft via the Hermenuetic Template
Evaluations and Other Considerations
ANALYSIS OF CLOWNEY'S HOMILETIC TEXTS
ANALYSES OF CLOWNEY'S SERMONS
SERMON CRAFT VIA THE HERMENEUTIC TEMPLATE
Exegetical Work (1 Kgs 21 NASB)
Ahab Covets Naboth's Vineyard (1 Kgs 21:1-4)
Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete." (Genesis 15:12-16). Elijah answers: "I have found you because you have sold yourself to do evil in the Lord's eyes. In the following (and final) chapter there is an evaluation of the effectiveness of Clowney.
The biblical text in the scope of God's complete revelation of salvation must be the goal of the sermon. Biblical theology follows the story of the Bible and not the themes found in the Bible.”11. This practice will increase the knowledge of the 'whole counsel of God' (and the whole story of salvation) for the whole church.
One of the main strengths of Clowney's 'template' is the use of Scripture to explain Scripture. Posterity will serve Him; it will be told about God to the next generation. The final picture of the entirety of Christ's Kingdom is shown in the Book of Revelation.
The worship of God—the desire to be in the presence of God—will truly be the preacher's ultimate goal.
Jezebel's Plot of Deception (1 Kgs 21:5-16)
Elijah's Confrontation of Ahab (1 Kgs 21:17-29)
The third and last scene of the First Book of Kings 21 introduces the prophet Elijah into the narrative: "Then the word of the Lord came to Elijah the Tishbite, saying: Arise, go down to meet Ahab king of Israel, who is in Samaria; look, it is in the vineyard. The scene then immediately shifts to the confrontation between the two enemies in the vineyard of the late Naboth: "Ahab said to Eli: 'Have you found me, my enemy?' And Elijah answered: 'I found you because you sold yourself to do evil in the eyes of the Lord'" (21:20). The prophet begins to unfold the proclamation of the word of the Lord against the unchaste king: "Behold, I will bring evil (raah, ר סת, 'evil' - . Strong's Hebrew 7451) upon you and utterly sweep you away, and I will cut you off (carat, רתת, 'cut off, destroy' - Strong's Hebrew 3772) from Ahab every male, both slave and free in Israel” (21:21).
Elijah continues the prophecy from the word of the Lord, naming former Israelite kings to indicate their attendant fates: "And I will make your house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, , because of the provocation, as you have. Dan and said: 'these are your gods, Israel, who brought you up out of the land. Egypt.'"9 Baasha, a violent successor to Jeroboam's throne, unfortunately follows in the same way: "Baasha, the third king of The separate kingdom of Israel usurped the throne of Jeroboam's son and wiped out Jeroboam's house.
The next two scriptures in the chapter provide a character summary of Ahab that goes into his response in verse 27: "Surely there was no one like Ahab who sold himself to do what was evil in the sight of the Lord, because his wife Jezebel incited him. Interestingly, Ahab's way of showing repentance indicates his understanding of the Pentateuch; also, Ahab's repentance begs a suspension of judgment for the remaining state of his kingship: “Then the.
Application of the Hallmarks
At the end of this narrative, God speaks again to Elijah: "Then the word of the Lord came to Elijah the Tishbite, saying, 'Do you see how Ahab has humbled himself before me. They washed the cart at the pool of Samaria, and the dogs licked his. blood. ..according to the word of the Lord which he spoke. 2 King Jehu's last words in 2 Kings 9 point to the sovereign authority of God's word regarding the prophecy given to Elijah: "This is the word of the Lord which he spoke by his servant Elijah.
Clowney would bring forth a wealth of scriptural material for the background of the story. Later in the chapter, Elijah raises the widow's son from the dead; as a result, the widow claims that Elijah is a man of God and that the words of the Lord in his mouth are true (1 Kings 17:17-24). Anyone of Baasha who dies in the city will be eaten by the dogs, and whoever of his dies in the field will be eaten by the birds of the air. (1 Kings 16:3-4).
However, God confirms Ahab's humility: “Then the word of the Lord came to Elijah the Tishbite, saying: See how Ahab humbled himself before me? Ahab's acknowledgment of his sin, and his subsequent atonement, has a NT connection to Peter's confrontation with the Jews at Pentecost.
Sermon Manuscript
Elijah challenges Ahab: "Send now and gather all Israel to me on Mount Carmel, together with 450 prophets of Baal and 400 prophets of Asherah, who eat at Jezebel's table" (1 Kings 18:19). Both Elijah and the heathen prophets will each have a sacrifice to offer; the God who responds with an illumination of the respective sacrifice will be claimed by the Israelite nation as the one true God. At Mount Carmel, Israel must decide whether they will follow God or Baal.
After the comic description of the wasted effort of the prophets of Baal and Asherah, Elijah calls the Israelites to himself. Israel claims that the Lord is God, and Elijah tells them to seize the pagan prophets. Elijah flees to Mount Horeb and has meetings with God where he is exhorted, encouraged and told to go to Damascus.
These four chapters (1 Kings 16-19) set up the tensions between Elijah, Ahab, and Jezebel, which serve to set up the turn of events in 1 Kings 21.
1 Kings 21:1-4
If the President of the United States wants to buy property from you, you will tell the President, "No". This is Naboth's inheritance from his fathers; however, it is not necessarily family property: "According to legal tradition, the land belonged to the Lord; the landowner was steward, not owner (Lev 25:23-24). Persons could not enrich themselves at the Lord's expense by selling the inheritance for monetary gain."25 Smothers also says this.
Ahab made what on the surface appears to be a reasonable purchase offer, but Naboth refused to sell because the property was 'the inheritance of my fathers'.”26. The problem begins in Ahab's response - he is angry, outraged, blustering and has turned his face away. Instead of honoring this tender feeling of shrinking from the transgression of the law and desisting from his lust, Ahab went home to Samaria, sullen and sullen, and lay down on his bed and turned his face to the wall.
You may remember the story of Cain and Abel: “Then the Lord said to Cain: Why are you angry? Ahab's attitude and response to Naboth is the beginning of what would be the downfall of his lineage.
1 Kings 21:5-16
So she wrote letters in Ahab's name and sealed them with his seal, and sent letters to the elders and the nobles who lived with Naboth in his city. Now she wrote in the letters, saying, "Proclaim a fast, and set Naboth at the head of the people; and place before him two worthless men, and let them testify against him, saying, 'Thou hast given God and the king accursed.' take him out and stone him to death It is interesting to note Jezebel's use of the word "worthless" It is the same word used in the NT in 2 Corinthians 6.
They proclaimed a fast and set Naboth at the head of the people." At that point the sons of the devil take their place in the drama: "Then the two worthless men came in and sat down before him; and the worthless men testified against him, even against Naboth , before the people and said, 'Naboth cursed God and the king.' Then they led him outside the city and stoned him to death with stones". What we see is a picture of absolute humiliation on the part of the city's leaders: "The elders of Jezreel performed this command without delay; a striking proof both of deep moral corruption and of slavish fear of the ruthless queen's tyranny.”29. The last two verses conclude this second scene: "When Jezebel heard that Naboth had been stoned and was dead, Jezebel said to Ahab, 'Get up, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money; for Naboth is not alive, but dead.''When Ahab heard that Naboth was dead, Ahab got up to go down to the vineyard of Naboth the Jezreelite to take possession of it.
Ahab was the beneficiary of the murder of Naboth and his family: “Because the sons of Naboth were put to death at the same time (2 Kings 9:26), the king was able to confiscate his property; indeed not on a principle involved in the Mosaic law, but on a principle involved in the idea of high treason.”32 Jezebel's accusation against Naboth involved both God and king. Ahab's husband resorted to willful deceit, lies, and murder, making Ahab an accomplice and receiver.
1 Kings 21:17-29
EVALUATIONS AND OTHER CONSIDERATIONS
