Tuesdays Are for the Old Testament
10/1/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Nine: Malachi." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (551-559).
Malachi centers on God's covenant offered to people, but which must be embraced by those people. In the end, the community will split apart as God brings judgment on those who reject him (Lessing & Steinmann 2014, p. 551). Lessing and Steinmann observe that there is no information about Malachi or his setting in the book. However, the problems mentioned in the book suggest the fifth century B.C.
The name "Malachi" means "my messenger." Lessing and Steinmann note that those who consider its use in 1:1 as a title rather than as a name speculate that most of the material was taken over into Zechariah but that this portion was left separate so as to reach the important symbolic number twelve (Lessing & Steinmann 2014, p. 551). Yet the book shows significant unity and cohesion as a literary unit. Lessing and Steinmann therefore take Malachi to be the name of the author (Lessing & Steinmann 2014, p. 552).
Malachi is identified as an "oracle," as are Nahum and Habakkuk. The oracles of God's intervention are full of rhetorical questions, no less than twenty-two within Malachi's fifty-five verses (Lessing & Steinmann 2014, p. 552). The pattern Malachi uses is to provide a thesis confronting a wrong belief or action, providing a rationale (antithesis) of the people, and then providing a defense for the thesis, demonstrating the accusation is correct. Most scholars find a total of six different cycles of argument (Lessing & Steinmann 2014, p. 552).
Malachi 1:8 uses a Persian term for the governor, though the setting indicates that Judah has returned from Babylon. This suggests a historical setting in the middle of the fifth century
B.C. (Lessing & Steinmann 2014, p. 554). Thematically, there are significant similarities to Nehemiah, suggesting a date of 450-430 B.C.
Election is a significant theological theme in Malachi. God has loved Jacob and hated Esau. Lessing and Steinmann consider the "hate" not to indicate a particular animus but rather a lack of relationship (Lessing & Steinmann 2014, p. 554). God's plan is to defend his people who are faithful to him. In Malachi, Edom is the enemy of his people (Lessing & Steinmann 2014, p. 555). The covenant with the patriarchs is still in effect. The people of God are his "treasured possession" (Malachi 3:17).
A second important theological concept in Malachi is the home (Lessing & Steinmann 2014, p. 556). The household is the source of stability and living a life with a future. Lessing and Steinmann note that archaeologists have identified housing complexes where a few families, related in some way, would live together. This placed the extended family as a crucial societal unit.
Christ is seen in Malachi as the one who, in 1:11, is the name to be honored. In the NewTestament Jesus is depicted as the possession of all and the name to be exalted (Lessing & Steinmann 2014, p. 557). To stand in awe of Yahweh is to stand in his grace. To do otherwise is to remain in sin (Lessing & Steinmann 2014, p. 557). The sins of people will be judged, but those who hold to God's grace will be spared judgment (Lessing & Steinmann 2014, p. 558).
10/1/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Nine: Malachi." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (551-559).
Malachi centers on God's covenant offered to people, but which must be embraced by those people. In the end, the community will split apart as God brings judgment on those who reject him (Lessing & Steinmann 2014, p. 551). Lessing and Steinmann observe that there is no information about Malachi or his setting in the book. However, the problems mentioned in the book suggest the fifth century B.C.
The name "Malachi" means "my messenger." Lessing and Steinmann note that those who consider its use in 1:1 as a title rather than as a name speculate that most of the material was taken over into Zechariah but that this portion was left separate so as to reach the important symbolic number twelve (Lessing & Steinmann 2014, p. 551). Yet the book shows significant unity and cohesion as a literary unit. Lessing and Steinmann therefore take Malachi to be the name of the author (Lessing & Steinmann 2014, p. 552).
Malachi is identified as an "oracle," as are Nahum and Habakkuk. The oracles of God's intervention are full of rhetorical questions, no less than twenty-two within Malachi's fifty-five verses (Lessing & Steinmann 2014, p. 552). The pattern Malachi uses is to provide a thesis confronting a wrong belief or action, providing a rationale (antithesis) of the people, and then providing a defense for the thesis, demonstrating the accusation is correct. Most scholars find a total of six different cycles of argument (Lessing & Steinmann 2014, p. 552).
Malachi 1:8 uses a Persian term for the governor, though the setting indicates that Judah has returned from Babylon. This suggests a historical setting in the middle of the fifth century
B.C. (Lessing & Steinmann 2014, p. 554). Thematically, there are significant similarities to Nehemiah, suggesting a date of 450-430 B.C.
Election is a significant theological theme in Malachi. God has loved Jacob and hated Esau. Lessing and Steinmann consider the "hate" not to indicate a particular animus but rather a lack of relationship (Lessing & Steinmann 2014, p. 554). God's plan is to defend his people who are faithful to him. In Malachi, Edom is the enemy of his people (Lessing & Steinmann 2014, p. 555). The covenant with the patriarchs is still in effect. The people of God are his "treasured possession" (Malachi 3:17).
A second important theological concept in Malachi is the home (Lessing & Steinmann 2014, p. 556). The household is the source of stability and living a life with a future. Lessing and Steinmann note that archaeologists have identified housing complexes where a few families, related in some way, would live together. This placed the extended family as a crucial societal unit.
Christ is seen in Malachi as the one who, in 1:11, is the name to be honored. In the NewTestament Jesus is depicted as the possession of all and the name to be exalted (Lessing & Steinmann 2014, p. 557). To stand in awe of Yahweh is to stand in his grace. To do otherwise is to remain in sin (Lessing & Steinmann 2014, p. 557). The sins of people will be judged, but those who hold to God's grace will be spared judgment (Lessing & Steinmann 2014, p. 558).
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