Eschatological hope in Haggai: A homiletic reading

In die Skriflig / In Luce Verbi

2020

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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.

Section: The Immigrant During the In-between Time (Ml 3:5)mentioning

confidence: 81%

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

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“…This article is a sequel to three previous ones (Wielenga 2015;2018) looking into the eschatology of the postexilic prophets from Haggai to Malachi. They offer information about the historical context and theological background of the early postexilic Persian era as reflected in the Book of the Twelve Prophets (Nogalski 2017;Sweeney 2000).…”

Section: Introductionmentioning

confidence: 91%

“…Thirdly, the apparent delay in the fulfilment of the eschatological promises made by the prophet Haggai (2:6-9, 20-23) in 520 bce (Wielenga 2015;2018) had left them spiritually depressed and led them to question God's justice (Ml 2:17;(3)(4)(5)(6)(7)(8)(9)(10)(11)(12)(13)(14) and to neglect to observe God's covenantal 5.See for the discussion Assis (2011:208-209), andSnyman (2012;2015:182-184).…”

Section: Textual Analysis Of Malachi 3:22mentioning

confidence: 99%

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

In die Skriflig/In Luce Verbi

2019

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This study investigates the function of Malachi 3:22 in the context of prophetic eschatology as reflected in Malachi’s message about the delay of the expected Day of the Lord, which focuses on the charge to ‘remember the law of my servant Moses (…) I gave him at Horeb for all Israel’. This article examines the question how this charge serves the purpose of awaiting in the interim time the advent of the Day of the Lord. Firstly, a textual analysis is given of Malachi 3:22 in the context of the body of the book. Secondly, an eschatological application of the text is attempted with the help of selected texts from Deuteronomy 12:5, 11 (on worship) and 24:1–4 (on the treatment of women), addressing the problems in Malachi 1:6–2:9 and 2:10–16. Thirdly, the missional inferences of Malachi 3:22 for the present time are condensed in a postscript.

“…7. Rose's (2000) interpretation of the Branch-texts (not to be identified with Zerubbabel) is followed here (Wielenga 2015).…”

Section: The Scribal Prophecy Of 3 Isaiahmentioning

confidence: 99%

Eschatology in Malachi: The emergence of a doctrine

In die Skriflig/In Luce Verbi

2016

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In this article the eschatology of Malachi is investigated within its own historical context. The socio-political and spiritual situation of the early postexilic Persian era in Yehud is briefly outlined. The attention is then focused on the prophetic voices which articulated eschatological visions at that point in time. This article’s contention is that Malachi’s eschatology had developed from that of Haggai, being influenced in the process by the eschatological insights of Zechariah and 3 Isaiah. The conclusion is that in Malachi Haggai’s proclamation of eschatological hope is confirmed, albeit adjusted by the introduction of divine judgement into his eschatological discourse in response to the community’s disappointment at the perceived delay in the fulfilment of the promised future.