‘Remember the law of Moses’: Malachi 3:22 in prophetic eschatology, with a missional postscript

In die Skriflig/In Luce Verbi

2022

Self Cite

This research wants to clarify the significance of Esau/Edom in Malachi’s postexilic prophetic eschatology. Hence, its focus is on the declaration of divine hate for Esau/Edom in Malachi 1:3, applying the Deuteronomic covenant concept, predominant in Malachi, for a deeper understanding of its significance in the acrimonious dialogues between God and his people. As much as this declaration of divine hate is coordinated in Malachi 1:2–5 with the declaration of divine love for Jacob/Israel, nevertheless, it has a distinct communicative intent of its own in Malachi’s prophetic address. Postexilic Jacob/Israel is confronted with the possibility of a judgement such as Esau/Edom’s if return to God does not occur – ultimate judgement imagined as a burning furnace leaving nothing but ashes on the Day of the Lord. This article wants to contribute to a deeper understanding of the function of divine hate in the judgement prophecy of Malachi.Contribution: This article intends to contribute from a biblical-theological perspective to the systematic theological discussion about the doctrine of God within the Christian community of faith, focusing on the divine names and attributes in Malachi 1:2–5.

“…24. For a fuller treatment of Malachi 2:10-16 in the socio-religious context of postexilic Yehud, see Wielenga (2019).…”

Section: The Divine Declaration Of Hate For Esau/edommentioning

confidence: 99%

The God who hates: The significance of Esau/Edom in the postexilic prophetic eschatology according to Malachi 1:2–5 with a systematic theological postscript

In die Skriflig/In Luce Verbi

2022

Self Cite

“…3 Scholarly consensus exists around the influence of the Deuteronomic covenant traditions in Malachi (Assis 2012:212-219;McKenzie & Wallace 1983:549-563;O'Brien 1990:85-107;Weyde 2000:37-47). 4 The influence of the Deuteronomic conceptualisation of covenant is evident from Malachi's approach to the temple ministries (Ml 1:6-2:9), or from his rejection of the ill-treatment of women in divorce and remarriage procedures (Ml 2:10-14), or of immigrants in the societal context (Ml 3:5) (Wielenga 2019;2020). The covenant relationship between God, Yahweh Tsebaōth (Ml 1:4) (Wielenga 2019:5), and the remnant population of Persian Yehud, was vertically and horizontally breached, with serious consequences for the future of the repatriated population, his 'holy seed' (Ezr 9:2), (Skafte 2013:50-51).…”

Section: Research Questionmentioning

confidence: 99%

The Deuteronomic roots of postexilic prophetic eschatology in Malachi

In die Skriflig / In Luce Verbi

2021

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In this article, the promises of judgement and restoration in Deuteronomy 4:25–31; 28:15–68; 30:1–10 are compared with the eschatological prophecies in Malachi 2:17–3:24 about the Day of the Lord. The conclusion is that Malachi’s eschatology can be understood against the background of the history of fulfilment of these promises as envisioned in the Torath Mosheh in Deuteronomy. The rhetorical nature of Moses’ speeches is taken into consideration, indicating their communicative intent to persuade the people to take the promise of judgement seriously and to return to God in compliance with Mosaic teachings in order to avert it. But even beyond judgement, restoration is promised as well, indicating the positive intent of judgement preaching. The purpose of the announcement of judgement is to delay its fulfilment; its irrevocability only shows when the response to the teachings of Moses is persistently negative. The promises of judgement are not meant to be understood as prognostications to be fulfilled within a predetermined time frame. They are delay-intended, and hence avertible. These features of Mosaic teaching in Deuteronomy can be identified in Malachi’s eschatology which is shaped by divine judgement but is delay-intended and in compliance with the Mosaic teachings in Deuteronomy, theocentric and temple-based.Contribution: The purpose of this article is to contribute towards a theological reading of Malachi in the context of the metanarrative of the Old Testament (OT) Scriptures.

“…This teaching ministry (Wielenga 2019:2-3) should have an impact on the observance of the immigration laws as well.…”

Section: The Relevant Texts In Deuteronomy 12-26mentioning

confidence: 99%

“…28.For Zechariah 7:7-10, see Boda (2017:31-50) and Beuken (1967:119-138 of the messenger of Malachi 3:1a to be completed, affecting the treatment of the immigrant as well. Secondly, in the context of Malachi 3:22-24, EV 4:4-6, the awaiting of the arrival of the Lord (Ml 3:1b; 3:20-21) during the in-between time should be done in compliance with the Law of Moses (Wielenga 2018(Wielenga , 2019, likewise affecting the treatment of the immigrant.…”

Section: The Decline In Eschatological Hopementioning

confidence: 99%

The gēr [immigrant] in postexilic prophetic eschatology: The perspectives of Ezekiel 47:22–23 and Malachi 3:5

In die Skriflig / In Luce Verbi

2020

Self Cite

In this article the relationship between Ezekiel 47:22–23 and Malachi 3:5, on the topic of the status of the immigrant in postexilic Judaism, is examined. The research has two focal points: the prophetic eschatological context of both prophetic pronouncements and the normative impact of the Law of Moses on both, although the first is guided by the ‘Holiness Code’ and the last by the ‘Deuteronomic Code’. This requires a discussion of the relationship between both ‘codes’ and an evaluation of their teaching on the status of the immigrant. This is followed by an examination of the literary and theological context in which the immigrant appears in both the texts examined. This article contends that Malachi 3:5, denoting the present time in prophetic eschatology, should be read against the background of Ezekiel 47:22–23, denoting the future time in prophetic eschatology. Compliance with the Law of Moses is in both cases a covenantal obligation anchored in the redemptive past.