Bob Wielenga's research while affiliated with North-West University and other places
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Publications (14)
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 an...
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...
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...
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 pu...
In this article, the missional significance of the delay of the Day of the Lord in the postexilic book of Malachi will be studied, employing a missional hermeneutic. First, the canon-historical meaning of the relevant eschatological texts in Malachi 3 will be established. Attention will be paid to the historical and literary context of Malachi in w...
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...
In this article historical research into Haggai’s eschatological sayings (Hg 2:6–9, 20–23) is combined with a homiletic approach to these two sayings, employing a canon-historical methodology. First, Haggai’s silence about the past of the, in 539 bcreturned, exiles is investigated. His evaluation of this period will be compared with the one by Ezra...
In this article we investigate the missional potential of the two-volume book of Ezra-Nehemiah. We contend that the written word of God is a transforming power in society through the mediation of the church. This implies that spiritual renewal precedes social reconstruction. We examine this book historically, canonically and exegetically to lay a f...
Bible reading in Africa: the shaping of a reformed perspective In this article I try to develop a reformed perspective on Bible reading in Africa by ordinary readers. I explore the concept of ordinary readers in the context of recent hermeneutical discus-sions, and of the differences between their mode of reading and that of biblical scholars again...
This article explores the possibilities of a missiological reading of the book of Lamentations. Based upon a historical understanding of Lamentations, Christological conclusions are drawn from it with a view on formulating some missiologically relevant guidelines for missionary praxis. This article contends that Lamentations was composed to be used...
Citations
... Is it only mentioned as an argument corroborating God's declaration of love for Jacob/Israel that should not be used in a distinctly different discourse of a theological or political nature (Snyman 2015:35-38)? 2 This article interprets the declaration of divine hate for Esau/Edom in the covenantal context predominant in Malachi: the Deuteronomic concept of an asymmetrical but mutual relationship, officially concluded between God and his people as partners (Wielenga 1998:45-164). 3 Like the ancient Near Eastern vassal treaty traditions, blessings and curses reflecting God's response to either covenant fidelity or infidelity by the people are attached to this covenant as explained, for instance, in Deuteronomy 4:25-31 and 28:1-68 (Wielenga 2021). ...
... 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). ...
... 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). ...
... The third component of Malachi's eschatological prophecy is its delay-intended focus (Wielenga 2018;2021:4). The execution of divine judgement was to happen suddenly (Ml 3:1) at an unspecified moment in the future. ...
... Built as it is upon the eschatological tradition developed by Ezekiel, Joel, Haggai and Zechariah (Wielenga 2016;2018;2020), Malachi's theocentric eschatology should be understood as temple based. Central in his eschatology, is the temple as the place of worship chosen by God to establish his name there in his dwelling. ...
... This eschatological worldview elucidated in Ezekiel 38-48, is also found in a postexilic prophet like Haggai (Kasher 2009:575-582;Wielenga 2015). Thematic correspondence between both prophets is evident as far as the theocentric eschatology with its cosmic dimensions is concerned. ...
... From the fourth century AD, the New Testament writings were available in one codex, which stimulated the canonization process of the New Testament (Aichele 2001:43). The written word of God as book in canonical form also suggests that it conveys a unified message; a grand narrative (Aichele 2001:49) that originated from a first, divine speaker (Wielenga 2010). Just as the golah had an existential need after the exile for an authoritative version of the Law of Moses, so in the doctrinal turmoil of the fourth century AD (Greschat 1984), the church needed a reliable source of Scriptural authority to sort out its doctrinal differences, which rented the church apart. ...
... The absence in Malachi of clear references to Israel's calling among the nations despite its awareness of the worship of Yahweh Tsebaōth among them, is not evidence of a nationalistic ideology as allegedly also found in Ezra-Nehemiah (Wielenga 2013). It is instead a matter of getting their priorities right: without spiritual renewal, the Jewish remnant population in Persian Yehud would not be of use as a blessing to the nations. ...
