Eschatology in Malachi: The emergence of a doctrine

Abstract

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.

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

“…The Law of Moses, the servant of the Lord (Ml 3:22), connected both prophets in their specific teachings on the position of the immigrant. Ezekiel 32.The covenantal character of Malachi's theology is generally classified as Deuteronomic; see Wielenga (2016Wielenga ( :2, 2019) with literature references. In Malachi 3:22, the Law of Moses does not exclusively refer to DC, but it has been one of its main influences in Malachi.…”

“…Thematic correspondence between both prophets is evident as far as the theocentric eschatology with its cosmic dimensions is concerned. As part of the Book of the Twelve Prophets (Boda 2007:113-131;Nogalski 2007:125-136), 26 synchronical links can be expected between Haggai and someone like Malachi (Wielenga 2016:3), sharing a common worldview and living in the same socio-political dispensation as well. The influence of Ezekiel's visionary prophecy can be recognised in Malachi, be it mediated through Haggai.…”

“…For the discussion about prophetic and apocalyptic eschatology in the Old Testament, see Gowan (2000), Grabbe and Haak (2003), Arnold (2007:23-39), and Wielenga (2016). The transition from the one to the other form of eschatology is fluent, as can be inferred from Ezekiel 38-39 as more proto-apocalyptic and in 40-48 as more prophetic eschatological.…”

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

“…This spiritual condition could theologically be described as covenant infidelity. Two breaches of the covenant are raised in the bitter dialogues between the prophet and the people: the vertical and the horizontal breach, both threatening the coherence of the postexilic covenant community (Wielenga 2016;2018). God's presence among his people in the temple, the heart-beat of their existence as a faith community, is endangered by their apathetic worship and depressed spirituality.…”

“…In this section, the function of Malachi 3:22 in the eschatological discourse of the book is discussed without going into that discourse as such (Wielenga 2016;2018). The points relevant to the argument developed here, are summarily sketched; then the discussion moves towards the relationship between the exhortation to remember the law of 16.The three terms (tora, huqqim, mishpatim) are also used in Malachi 2:6-9; 3:5, 7 (Assis 2011:209).…”