Bible Book of the Month: Malachi

The last book of the old dispensation mingles remonstrations against the sins of priests and people with threats of judgments, exhortations to repentance, and prophecies of the calling of the Gentiles and the coming of Christ. The burden or oracle of the word of the Lord was addressed to the small colony of Jews who had returned to Judea after the captivity of 70 years. Under the leadership of Nehemiah and Ezra, Jerusalem and its temple had been rebuilt. The prophecy of Nehemiah informs us of a great revival that occurred after Ezra expounded the law. Later, however, the people lapsed into careless worship and developed an ungrateful spirit.

Authorship And Date

The name Malachi means “my messenger.” Whether this was the actual name of the prophet has been a matter of debate among commentators. Some contend that it is the actual name of the prophet since the other prophetic books of the Old Testament are not anonymous; some feel that it was a self-designated title; and others conjecture it to be bestowed by an unknown editor. To maintain that Malachi is not a proper name and that the book is anonymous comes under the head of speculation and has no substantial proof. No historical proof has been advanced that the name was added by an editor. But whether personal or official, the name is significant in that the Lord has a revelation of great significance to the chosen people.

The date of writing has also been the subject of difference of opinion. There is general agreement, however, that Malachi prophesied during the Persian period and after the exile. Internal evidence indicates that the temple was rebuilt and the ritual restored. The second temple was dedicated in 516 B.C. Many scholars allow that the prophet was a contemporary of Ezra and Nehemiah and wrote either about 458 or 432 B.C. The later date may be more exact as the sins which Malachi exposed were similar to those that aroused Nehemiah on his second visit to Jerusalem.

Authenticity

Until recently the authenticity and integrity of the book of Malachi had not been called to question. George Adam Smith questioned the authenticity of verses 11 and 12 of chapter 2. He writes: “But in truth the whole of this passage, chapter 2:10–16, is in such a curious state that we can hardly believe in its integrity. It opens with the statement that God is the Father of all us Israelites, and with the challenge, why then are we faithless to each other?—verse 10. But verses 11 and 12 do not give an instance of this: they describe the marriages with the heathen women of the land, which is not a proof of faithlessness between Israelites” (Book of the Twelve Prophets, p. 340). But that is the exact point of the prophet: the Israelites manifested their unfaithfulness to the wives of their youth by divorcing them and taking pagan wives.

R. C. Denton in The Interpreter’s Bible (p. 1137) states that chapter 4:5, 6 was the addition of a later editor. He writes: “The editor who added 4:5, 6 thought it was Elijah. The prophet himself was not thinking in such definite terms.” Dr. Denton does not give substantial proof that the editor added this portion and how he knows the thinking processes of the prophet is somewhat of a mystery. The general reason advanced for denying the integrity of this passage is the reference to the law in verse 4. G. A. Smith stated: “Bohme, indeed, took the last three verses for a later addition, on account of their Deuteronomic character, but, as Kuenen points out, this is in agreement with other parts of the book” (The Twelve Prophets, p. 339).

Exception to the authenticity of chapter 3:1 is also taken by the Interpreter’s Bible: “The words the messenger of the covenant … he is coming, which somewhat confuse the picture, are probably the parenthetical note of a commentator who wished to explain that even at this second stage it would not be the transcendent God in the fulness of his being (the tendency of priestly theology was to remove God as far as possible from direct contact with men), but his angel or messenger—a special revelational manifestation of God—who would finally appear in the temple.” However, the reference is to the transcendent God for the Lord whom ye seek is the answer to the question of the people, “Where is the God of Judgment” (2:17). The “Messenger (angel) of the covenant” undoubtedly has reference to the extraordinary Messenger, or Angel, to whom divine names, attributes, purposes, and acts are ascribed in other passages of the Old Testament. Malachi’s reference to the Angel of the Covenant does not confuse the picture but rather illustrates the marvelous unity of Holy Writ.

Not only the unity of the Old Testament is involved in the integrity of Malachi but also that of the New Testament with the Old. The evangelists Matthew, Mark, and Luke link these prophecies—particularly the passages questioned by some critics—with the time of the Messiah (Matt. 9:10, 14; 17:10–13; Mark 1:2; 9:11, 13; Luke 1:17, 76; 7:27). To the evangelist the prophecies of Malachi were fully authentic and indeed confirmed that Jesus of Nazareth was “the Lord whom ye seek.”

Content

The background of this book furnishes the key to the understanding of the “burden” of Malachi. After the restoration of Jerusalem and its Temple, the Israelites expected more than a return of former blessings. Their hopes were fired by the expectation that now the glorious prophecies of Isaiah and other prophets would be fulfilled. From their complaints one can glean that their hearts were set on great material blessings. Spiritual blessings seemed of small consequence. In their disappointment they lapsed into careless, outward worship; adopted a complaining spirit; and transgressed the laws of God.

In the introduction (1:1–5) the prophet assured the Israelites that God had not forgotten them but on the contrary loved them above all other nations. Both Israel and Edom had sinned grievously against the Lord and both experienced judgment but only Israel had been restored. Not the love of God for Israel was in question but the love of Israel for Jehovah. The love of God was the foundation of chastisement and also his mercies. Indeed, the contempt of his love was the root cause of their present predicament.

In two major divisions the messenger of the Lord rebukes the priests (1:6–2:9) and the people (2:10–4:3). The priests were rebuked first because they had the responsibility of leading in worship and teaching the law. They were accused of despising the name of the Lord by offering impure sacrifices (1:6–10). Their impure offerings betrayed an impure disposition. In spite of the commandment of the Lord they offered animals that were blind, lame, and sick. They would not offer such to the Persian Governor ruling over them, yet they offered defective sacrifices to the living God!

The sin of the priests, however, will not frustrate the covenant promise of God to Abraham that all nations would be blessed, and the encouraging promise is given that from the rising of the sun even unto the going down of the same the name of the Lord would be great among the Gentiles who would give a pure offering (1:11).

Further evidence of their profane spirit is given (1:12–14), and that is followed by a terrible judgment against the priests because they did not keep his covenant of life and peace (2:1–9). That the levitical priesthood was to do more than keep the ritual of the temple is seen in verse 7: “For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.” Mere sacrifices without true knowledge of the revelation of God would not suffice. The priest’s responsibility was to instruct the people.

However, the people cannot cast the full responsibility of their defection upon the priests. The prophet in the second major section (2:10–4:3) reveals how short the people had come of performing the law of God. This they showed first of all in divorcing their wives and marrying pagans (2:10–6). This was extreme cruelty and profaning the holiness of the Lord. Instead of being frightened by this rebuke, the people scornfully asked, “Where is the God of judgment?”

The prophet indicates that the Lord whom they sought would suddenly appear in his temple (2:17–3:6). He would come in judgment against the wicked and yet in mercy would purify the true sons of Levi. The wicked would not frustrate the grace of God. As revealed in the Gospels this was the day of the Messiah.

Another grievous sin of the people was the withholding of the tithe (3:7–12). Yet the Lord promises them great material blessings if only they would not rob him of tithes and offerings. But the people remained perverse and refuse to heed the words of the Lord’s messenger. (3:13–15).

Then again the prophet interjects a note of encouragement (3:16–4:4). They that feared the Lord would receive salvation and protection. “And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels” (3:17). Yet that will not prevent the fearful judgment of the proud and the wicked (4:1). This undoubtedly takes in the destruction of Jerusalem in the year 70 A.D. Nevertheless, those who fear the Lord experience the bright rays of “the sun of righteousness.” Again and again the prophet indicates that the wicked will not prevent the glorious day of the Messiah and the establishment of his kingdom of righteousness. In light of the coming of the Messiah, Malachi urges the Israelites to repent and keep the law of Moses.

The final attention of the people is focused on the coming of Elijah who would precede and prepare the way for the coming of the day of the Lord. Jesus declares that Elijah is none other than John the Baptist (Matt. 11:14; Mk 9:13; Lk. 7:27).

Relevance

The burden of Malachi could well be the burden of today’s preacher. He must apply the prophet’s admonition to the priests to his own heart and see if he is profaning the name of God by imperfect service. God’s reaction to divorce and the withholding of tithes has a modern application. Also a message of hope can be given in the prophecy of the Gentiles’ conversion and reign of the Messiah.

Outline

I. Proof of God’s Love 1:1–5

II. Rebuke of Priests 1:6–2:9

A. Impure sacrifices 1:6–10

B. Prophecy of Gentile conversion 1:11

C. Profanation of God’s name 1:12–14

D. Judgment against Priests 2:1–9

III. Rebuke of People 2:10–4:3

A. Cruelty of Divorce 2:10–16

B. Jehovah’s Messenger 2:17–3:6

C. Withholding of Tithes 3:7–12

D. Perverseness of People 3:13–15

E. Blessing of Righteous 3:16–4:4

IV. Coming of Elijah 4:5, 6

Brief Bibliography

Literature on Malachi may be found in general works on the Minor Prophets. Among them are: John Calvin, Commentaries, Minor Prophets; E. B. Pusey, Minor Prophets; Keil & Delitzsch, Commentaries on the Old Testament, Minor Prophets; C. Von Orelli, The Twelve Minor Prophets; G. A. Smith, The Book of the Twelve Prophets in The Expositor’s Bible; George L. Robinson, The Twelve Minor Prophets; Theodore Laetsch, The Minor Prophets; H. L. Ellison, Men Spake from God. Good surveys on the book of Malachi are found in Fairbairn’s Bible Encyclopedia and The International Standard Bible Encyclopedia.

J. MARCELLUS KIK

Associate Editor

CHRISTIANITY TODAY

Have something to add about this? See something we missed? Share your feedback here.