The Deuteronomic roots of postexilic prophetic eschatology in Malachi

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.

A Harmony of Judeo-Christian Eschatology and Messianic Prophecy

This essay presents a selective overview of the main themes of Judeo-Christian eschatological prophecy. Particular attention is paid to the significance of successive biblical covenants, prophecies of the “day of the Lord,” differences between personal and collective resurrection, and expectations of the Messianic era. Although the prophets of the Hebrew Bible and Christian New Testament lived and wrote in diverse historical and social contexts, their foresights were remarkably consistent and collectively offered a coherent picture of the earth’s last days, the culmination of human history, and the prospects of the afterlife. This coherence reflects the interrelated character of Judaic and Christian theology and the unity of the Judeo-Christian faith.

Membentengi Pemuda Gereja dari Ajaran Guru Palsu Melalui Pemahaman 2 Petrus 3:3

Based on 2 Peter 3: 3 latter-day life is the appearance of mockers called false teachers carrying false teachings, namely denying Jesus as a savior, turning the day of the Lord or the day of the second coming of Jesus, and rejecting the Word of God. The lives of these false teachers only follow the passions. Adultery, obscene, all of it to blaspheme the glory of God. To fortify youth in dealing with heresies and living according to lust is to provide proper teaching and formation on the knowledge of Christ in 2 Peter 1: 5-7. The growth of true faith, namely to the faith of virtue, to the virtue of knowledge, to the knowledge of self-mastery, to the mastery of perseverance, to the perseverance of godliness, to the piety of love for you, to your love for all people. Where this love does not demand reciprocity, this love is the love that is willing to sacrifice for the people it loves. With the right knowledge of Jesus, it will be difficult for young people to influence teachings that are not true.Kehidupan zaman akhir berdasar 2 Petrus 3:3 adalah tampilnya pengejek-pengejek yang di sebut guru palsu membawa ajaran sesat, yaitu menyangkal Yesus sebagai juruselamat, memutarbalikan hari Tuhan atau hari kedatangan Yesus yang kedua kalinya, dan menolak Firman Allah. Kehidupan guru-guru palsu ini hanya mengikuti hawa nafsu. Nafsu zinah, cabul, semuanya itu kepada menghujat kemuliaan Allah. Untuk membentengi pemuda dalam menghadapi ajaran-ajaran sesat dan kehidupan menuruti hawa nafsu adalah dengan memberi pengajaran dan pembinaan yang tepat tentang pengenalan akan Kristus dalam 2 Petrus 1:5-7. Adanya pertumbuhan iman yang benar, yaitu kepada iman kebajikan, kepada kebajikan pengetahuan, kepada pengetahuan penguasaan diri, kepada penguasaan diri ketekunan, kepada ketekunan kesalehan, kepada kesalehan kasih akan saudara, kepada kasih saudara kasih semua orang. Di mana kasih ini tidak menuntut balasan, kasih ini adalah kasih rela berkorban bagi sesama yang dikasihinya. Dengan pengenalan yang benar akan Yesus , maka pemuda akan sulit di pengaruhi ajaran yang tidak benar.

Modification the Concept «The Day of the Lord» in the Minor Prophets

«День Господень» является одной из ключевых тем в пророческой письменности. Цель статьи - проследить основные этапы в понимании концепта «День Господень» в книгах малых пророков: что это выражение означало для допленных и послепленных пророков, какие исторические процессы могли повлиять на изменение провозвестия о «Дне Господнем» у каждого пророка отдельно. На основе проведённого анализа автор приходит к выводу, что разрушение Иерусалима в 586 г. до Р. Х. стало основным событием, повлиявшим на развитие понятия «День Господень» в пророческой письменности. «The Day of the Lord» is one of the main topics in prophetic literature. The purpose of the article is to identify the main milestones in the formation of the concept of the «Day of the Lord» in the Minor Prophets, what this expression meant for prophets before and post exile, what historical processes could contribute to a change in the understanding of the «Day of the Lord» among the prophets. Based on the analysis, the author concludes that the destruction of Jerusalem in 586 BC laid the main event that influenced the development of the concept of «Day of the Lord» in prophetic literature.

To the Question of the Origin of the Concept of «Day of the Lord» in the Prophetic Books of the Old Testament

Автор статьи выявляет основные вехи в изучении происхождения концепта «День Господень» в Ветхом Завете и указывает возможные причины его появления. На основе проведённого анализа автор приходит к заключению, что, несмотря на многообразие мнений среди исследователей относительно «Дня Господня», есть основания полагать, что идея теофании являются основой для возникновения концепта «День Господень». The author of the article reveals the main milestones in the study of the origin of the concept of the «Day of the Lord» in the Old Testament, indicates the possible reasons for its occurrence and identifies their main features. The author comes to the conclusion that, despite the diversity of opinions among researchers regarding the «Day of the Lord», there is reason to believe that the ideas of Theophany are the basis for the emergence of the concept of «Day of the Lord».

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

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.

The Children of God and the Children of Darkness on the Day of the Lord

The children of God are Jesus Christ’s followers and are occupants of heaven. The children of darkness are those who admit that Satan or the false prophet as their lord. They have no love and have antagonism. They live in flesh. Children of darkness are occupants of hell. The devils have always tried to tempt the children of God convert to their faith. Even Satan has tempt Jesus Christ to become his followers but failed. Consequently, he tried to kill Christ on the cross and again failed. Mathematically, Christ is higher than Satan is; the false prophet is, not vice versa. It is a scholarly proof. It shows that the children of God are higher than Satan is. Children of God should hold Christ in daily life to enter the kingdom of heaven on the last day. On that day, Jesus Christ will take the children of God into heaven. On the other hand, he will put Satan, his angels, the false prophet, false prophets, false teachers, and their followers will enter hell. It is the forever punishment.