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Day of the Lord” As Reconciliation Between Judgement and Salvation in the “Book of the Twelve”

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Day of the Lord” As Reconciliation Between Judgement and Salvation in the “Book of the Twelve” THE “DAY OF THE LORD” AS RECONCILIATION BETWEEN JUDGEMENT AND SALVATION IN THE “BOOK OF THE TWELVE”. By GARRELT BUISMAN Thesis presented in partial fulfilment of requirements for the degree of Master of Philosophy at Stellenbosch University Supervisor: Prof. H.L. Bosman December 2008 DECLARATION By submitting this thesis electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the owner of the copyright thereof (unless to the extent explicitly otherwise stated) and that I have not previously in its entirety or in part submitted it for obtaining any qualification. Date: December 2008 Copyright © 2008 Stellenbosch University All rights reserved ii SUMMARY OF THESIS The earliest written reference to the “Day of the Lord” is found in the book of Amos. Throughout the prophets, especially the Minor Prophets, the term becomes something of a Leitmotiv, either in those words or in abbreviations such as “that day”. The “Day of the Lord” was to be one of judgement on the enemies of Yahweh. Such judgement in Israelite thought applied to Israelite enemies. To be an enemy of Israel was to be an enemy of God since the Israelites were God’s chosen people. Shockingly, Amos included both Israel and Judah amongst his list of the nations God had declared he would punish. Judgement implied God’s wrath and punishment. This is variously depicted metaphorically as warfare, locust invasions, drought, fire and seismic events. Nations to be punished were those who warred against the Israelite kingdoms. Either they had been part of the Israelite mini-empire under David and Solomon and had broken political covenant, or, like Assyria and Babylon, they had practised cruelty against the people of God and against their other subject nations. The kingdoms of Judah and Israel were to be punished because they had broken the Sinai Covenant by becoming involved in worshipping images of the gods of the surrounding nations. Symbols of these gods were even set up in the Jerusalem Temple. They involved fertility cults which often practised temple prostitution. The Sinai laws were further disobeyed by the Israelites, who ignored ill-treatment of the poor, widows, orphans and aliens. While Amos was aware of the inevitability of judgement, others, like Hosea, were aware of God’s love. God longed for his people to repent and receive blessing. This created a tension in Israelite theology between the need for judgement, which God’s greatness and holiness required and God’s love, which desires to forgive and save. True repentance will bring forgiveness and salvation. Punishment may have to be endured, for example the Babylonian exile, but God will lead his people to salvation. An analysis of judgement and salvation being reconciled on the “Day of the Lord” is first made by looking at the Minor Prophets in a historical and literary context and then how redaction sought to form them into a unified “Book of the Twelve”. In doing so, various critical methods, especially Form Criticism and Canonical Criticism are discussed. In the “Book of the Twelve” the “Day of the Lord” proves to be the occasion when judgement and salvation occur. Judgement is necessary since it leads to acknowledgement of sin and repentance. Only the innocent and the repentant are saved. This involves a remnant of Israel and, later also applies to a gentile remnant which acknowledges YHWH. Eschatologically, the “Day of the Lord”, at first, seems imminent. Later it is seen as a future event under God’s control. At first it is believed the “Day” will usher in destruction of Israel’s enemies, the re-establishment of a united kingdom under a iii descendant of David and an everlasting time of peace and prosperity, free from control by enemy nations, from apostasy and social injustice. After the defeats of the Kingdom of Israel in the 8 th century by Assyria and of Judah in the 6 tth by the Babylonians, YHWH is understood as being the God of all nations who will use powerful (and sinful) nations to punish his people, while at the same time preparing their punishment at the hands of other nations. So Assyria is conquered by Babylon and Babylon by the Chaldeans. For many, after the return from Babylonian exile, salvation seems to have been accomplished. The failure of expectations after the return leads to the “Day of the Lord” being seen as an even more distant event. It begins to take on apocalyptic overtones and becomes a moment at the end of time when there is judgement with salvation for the faithful and repentant. God’s eternal reign is inaugurated. Belief in salvation is beginning to move from deliverance being part of earthly life to other- worldly existence with God . The seeming failure of the prophetic earthly ideal may have led to the end of prophecy as a recorded scriptural genre and to the redaction of that genre in post-prophetic times to bring the “Book of the Twelve” into line with contemporary deuteronomistic and priestly outlooks. The Israelite view of the “Day of the Lord” has become a belief that on that “Day” there will be judgement for those who have not repented and at the same time salvation for a remnant which has either remained faithful or has repented. It will usher in an eternal time of divine blessing for the saved who will be a new Israel. Sin leads to God’s earthly punishment. If there is no repentance, judgement becomes eternal. iv OPSOMMING VAN TESIS In die boek van Amos vind ons die eerste verwysing na die “Dag van die Here”, wat in die Klein Profete ietwat van ‘n Leitmotiv word. Op die “Dag van die Here” sou sy vyande geoordeel word. Vroeër het die Israeliete gedink dat “daardie dag” die oomblik van veroordeling van hul vyande sou wees. Omdat hulle Jahwe se uitverkore volk was, was hul vyande sekerlik ook Jahwe s’n. Dit was ontstellend dat Amos Israel en Judea in sy lys van Jahwe se vyande ingesluit het. Oordeel impliseer God se toorn en straf. Metafories word straf onder meer as oorlog, sprinkaanplae, droogte, brand en aardbewings uitgebeeld. Die volke wat teen die koninkryke van Israel en Judea oorlog gemaak het, sou gestraf word. Van hierdie nasies het verbonde, wat ten tye van die ryke van Dawid en Salomo gesluit is, verbreek. Die wreedheid van die Assiriërs en Babiloniërs teenoor hul onderdane was welbekend. Daarvoor moes hulle gestraf word. Israel en Judea moes gestraf word omdat hulle die Sinaiverbond geskend het. Hulle het die gode van buurstate aanbid, en afgode van hierdie gode is selfs in die Tempel opgerig. Baie was gode van vrugbaarheid, en hul aanbidding het tempelprostitusie ingesluit. Die Sinaiwette, wat die mishandeling van armes, weduwees, weeskinders en vreemdelinge veroorloof het, is deur die Israeliete verder verontagsaam. Vir Amos was straf onvermydelik. Andere, soos Hosea, was meer bewus van Jahwe se liefde. Jahwe het verlang dat Israel berou sou toon , sodat hy hulle weer kon seën. ‘n Grote en heilige God moet sonde veroordeel. Terselfdertyd wou ‘n liefdevolle God vir sy onderdane vergifnis en verlossing verleen. Ware berou sou daartoe lei, al moes hulle die straf van ballingskap in Babilon verduur. Die versoening van oordeel en verlossing op die “Dag van die Here” word in hierdie tesis eers in ‘n historiese en letterkundige studie van die Klein Profete geanaliseer. Daarna probeer ons verstaan hoe ‘n redaksieproses hulle in ‘n “Boek van die Twaalf” byeengebring het. Etlike kritiese metodes, veral Vorm- en Kanonkritiek, word ook bespreek aan die hand van hierdie ondersoek. In die “Boek van die Twaalf” is die “Dag van die Here” die oomblik wanneer oordeel en versoening plaasvind. Oordeel is nodig want dit lei tot skulderkenning en daarna berou.. Slegs die onskuldiges en die wat berou het, word verlos. Die verlosdes behels net ‘n gedeelte van Israel. Mettertyd verwys dit ook na ‘n gedeelte van die heidene wat Jahwe erken. In eskatalogiese terme word eers geglo dat die “Dag van die Here” naby is. Later word dit as ‘n toekomstige gebeurtenis, wat onder God se beheer is, beskou. Oorspronklik is dit ‘n “Dag” wanneer Israel se vyande verpletter word. Daarna sal ‘n herenigde koninkryk onder een van Dawid se nakomelinge heringestel word. Ewige vrede en voorspoed, sonder buitelandse beheer en binnelandse geloofversaking en onregverdigheid, sal heers. Nadat die koninkryke van Israel in die 8ste eeu VC deur die Assiriërs en Juda in die 6de deur Babilon oorrompel is, word Jahwe beskou as ‘n God van alle nasies. Hy v gebruik magtige lande om sy eie mense te straf. Terselfdertyd beplan hy die straf van hierdie lande weens hulle sondes. So word Assirië deur Babilon, en Babilon deur die Chaldeërs, oorheers. Baie Israeliete het eers die terugkeer uit Babiloniese ballingskap as verlossing beskou, maar van hulle verwagtings het niks gekom nie. Die “Dag van die Here” word nou as iets in die onbepaalde toekoms gesien. Dit het apokaliptiese tendense begin toon – ‘n finale oomblik wanneer veroordeling plaasvind en daar verlossing is vir diegetroues en dié wat berou toon. God se ewige koninkryk word ingestel. Geloof in aardse verlossing begin verskuif na ‘n geloof in die hiernamaal waar God sal regeer. Na Maleagi het die profetiese genre doodgeloop. Die “Boek van die Twaalf” word in lyn met kontemporêre deuteronmistiese en priesterlike beskouings geredigeer. Onder die Israeliete het ‘n gedagte ontwikkel dat die “Dag van die Here” ‘n “Dag” sal wees wanneer dié wat nie berou toon nie, geoordeel sal word. Terselfdertyd sal daar verlossing wees vir ‘n oorblyfsel wat getrou en berouvol is. Dit sal die begin wees van ‘n ewige tydperk van God se seën vir dié wat gesalf is.
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