Rex Mason – författare

The aim of this study is to examine the speeches given to leading characters in the Books of Chronicles, including those which formed the basis of Gerhard von Rad's book The Levitical Sermon in the Books of Chronicles. These are compared with similar material in the Books of Ezra and Nehemiah and in the post-exilic prophets. It is Dr Mason's contention that recurring themes and homiletical devices suggest that these 'addresses' (while not to be classified as 'Sermons') do reveal something of the exegetical and teaching methods employed in the Second Temple period, which are here echoed. By studying the contents and aims of this preaching, the author tries to clarify the process by which pre-exilic Davidic Yahwism became the living faith of the post-exilic community in the challenging circumstances of the Persian and Greek periods through the careful reinterpretation of earlier scriptural material.

As in other volumes of the Cambridge Bible Commentary, there are introductions to the books dealt with, followed by the text of the New English Bible divided into sections. Each section of the text is followed by the commentary upon it. The preaching of the prophets Haggai and Zechariah gave a new impetus to the life of the 'remnant' of the Jewish people returned from the Babylonian exile. Haggai stresses the importance of the relationship to God of the community as a whole, while Zechariah is seen as a prophet of hope, promising Yahweh's salvation to his people. Dr Mason considers Malachi, dating perhaps from a little later than the other two, a fitting conclusion to the group of prophetic books, in that it reminds its readers of the role of the prophets in preparing the people for God's coming, that they might enjoy salvation rather than suffer punitive judgement.

The aim of this study is to examine the speeches given to leading characters in the Books of Chronicles, including those which formed the basis of Gerhard von Rad's book The Levitical Sermon in the Books of Chronicles. These are compared with similar material in the Books of Ezra and Nehemiah and in the post-exilic prophets. It is Dr Mason's contention that recurring themes and homiletical devices suggest that these 'addresses' (while not to be classified as 'Sermons') do reveal something of the exegetical and teaching methods employed in the Second Temple period, which are here echoed. By studying the contents and aims of this preaching, the author tries to clarify the process by which pre-exilic Davidic Yahwism became the living faith of the post-exilic community in the challenging circumstances of the Persian and Greek periods through the careful reinterpretation of earlier scriptural material.

Mason here provides a valuable basic orientation to the modern reading of these short and often difficult prophetic books. By carefully surveying and evaluating the historical critical options that have been proposed during the last century, Mason then outlines the message of these books within a post-exilic, canonical context. In the face of differing critical opinion as to what does, and what does not, come from Micah in the book of Micah, the position taken here is that the book has to be read finally as a coherent postexilic tract which re-interprets the prophet's message in the light of the situation after the exile. For Nahum and Obadiah, which have so often received a bad press because of their theology of apparent hate for the foreigner, it is argued that the function the books were designed to serve in the Book of the Twelve must be taken seriously.