OT - Survey 44 - Malachi

All content is derived from A Survey of the Old Testament by Andrew E. Hill and John H. Walton, with additional insights from R.C. Sproul's Dust to Glory. Further sources referenced are listed in the reference section below.

Key Ideas

God desires wholehearted worship

God expects faithfulness in marriage

God hates divorce

The day of the Lord affects both the righteous and the wicked

An Elijah-like figure will announce the day of the Lord

The Prophet and His Identity

— The name Malachi appears only once in the Old Testament, in the title verse of the book. The Hebrew word malʾākî can be translated “my messenger” or “my angel” (cf. Zechariah 1:9, 11).

— Some scholars argue that the name is a title rather than a proper name, citing Malachi 3:1 (“See, I will send my messenger”), but this reasoning is not compelling. Names ending in -i, such as Zichri (1 Chronicles 8:10), are common in the Old Testament. Like Obadiah, Malachi offers no genealogical background.

— Jewish tradition groups Malachi with Haggai and Zechariah as members of the “Great Synagogue,” a postexilic council of scribes that helped canonize the Twelve Minor Prophets.

— Malachi’s prophecies against idolatry (Malachi 2:10–12), divorce (2:13–16), and social injustice (3:5), along with rebukes of priests and elites (1:1–2:9; 3:2–4), suggest he was a bold, principled prophet.

Authorship and Date of the Book

— The structure of Malachi 1:1 resembles Zechariah 9:1 and 12:1, leading some scholars to believe that Malachi 1–4 may have originated as anonymous oracles later separated from Zechariah.

— Traditional scholars, however, view Malachi as a proper name and accept the book as an independent, coherent work.

— Like many prophetic books, it’s unclear whether Malachi wrote his message or if a disciple compiled his oracles. The blend of stylistic elements suggests oral delivery followed closely by written transcription.

— Despite its placement at the end of the English Old Testament, Malachi likely predates books such as Esther, Nehemiah, and Chronicles. Most date the book to ca. 450–400 BC, during the time of Ezra and Nehemiah, based on parallels with postexilic issues such as intermarriage (cf. Ezra 9–10; Nehemiah 13), priestly abuse, and the neglect of temple practices.

— However, linguistic evidence suggests the Hebrew of Malachi resembles that of earlier 6th-century texts. Thus, a composition date of 500–475 BC is plausible.

— Persian cultural influence is seen in terms like the “scroll of remembrance” (Malachi 3:16; cf. Esther 6:1; Daniel 7:10) and “sun of righteousness” (4:2), the latter evoking Egyptian and Mesopotamian iconography of the sun disk, symbolizing divine protection.

Historical Background and Postexilic Setting

— Malachi ministered in Jerusalem sometime between the completion of the second temple (ca. 515 BC) and Ezra’s arrival (ca. 458 BC). Though the temple had been rebuilt (Ezra 6:13–15; Haggai 1:1–6), spiritual renewal remained elusive.

— Prophecies promising a messianic restoration under Zerubbabel (Haggai 2:20–23) and prosperity (Haggai 2:6–9) were only partially fulfilled.

— Malachi’s ministry coincided with deep spiritual malaise and disappointment. The people had grown disillusioned, cynical, and indifferent, especially as Persian oppression and Samaritan hostility weighed heavily on them (Malachi 1:2).

— The prophetic voice grew silent after Malachi (cf. 1 Maccabees 4:46; 9:27), and Jerusalem remained a marginal Persian province.

Covenant Theology and the Six Disputations

— The central theme of Malachi is Israel’s covenant relationship with Yahweh. The book cites various covenants: with Levi (1:6–2:9), the patriarchs (2:10), and marriage (2:14–16). The “messenger of the covenant” is mentioned in Malachi 3:1.

— The book is structured around six disputations, a literary format where a statement by God is challenged by the people and answered by the prophet.

— These six disputations are:

God Loves Jacob (Malachi 1:2–5) — Yahweh affirms his covenant love for Jacob over Esau, despite Israel’s doubts.

God Desires Sincere Worship (1:6–9) — God is Israel’s Father and Sovereign; He deserves pure offerings, not defiled ones.

God Expects Marital Faithfulness (2:10–16) — Faithfulness in marriage is a reflection of covenant loyalty. Divorce is condemned as covenant treachery.

God Demands Justice (2:17–3:5) — God’s justice is questioned, but He promises to come as a refining fire to purify.

God Requires Tithes and Repentance (3:6–12) — Yahweh is unchanging. The people are urged to return to Him, evidenced by faithful tithing.

God Distinguishes the Righteous from the Wicked (3:13–4:3) — Though some complain that evildoers prosper, God assures that a day of reckoning will come.

— The rhetorical structure follows this pattern:

A divine statement or accusation

A skeptical response from the people

God’s rebuttal with supporting evidence

— This form anticipates later rabbinic disputation and Jesus’ teaching formula: “You have heard that it was said… but I say unto you” (Matthew 5:21, 27).

Major Themes

Marriage and Divorce

— Malachi views marriage as a sacred covenant marked by companionship (Malachi 2:14), fidelity, and joint responsibility in child-rearing (2:15).

— The prophet uses unique Hebrew terms such as partner to emphasize the intimate, covenantal nature of marriage (cf. Genesis 2:24; Ezekiel 16:8).

— Divorce, especially for economic motives or intermarriage, is condemned as spiritual unfaithfulness (cf. Numbers 25:1–9; 1 Kings 11:1–4).

— Jesus later reinforced Malachi’s view, emphasizing the sanctity and permanence of marriage (Matthew 5:31–32; 19:1–10).

Elijah and the Eschatological Messenger

— Malachi 4:5–6 connects the future messenger of the covenant (3:1) with Elijah, identifying him as the archetype of prophetic ministry.

— Elijah’s qualifications include: — Confronting corruption — Calling for repentance — Performing signs — Operating outside official religious structures

— Elijah’s eschatological role, affirmed in Jewish tradition, is echoed in the New Testament. Jesus identifies John the Baptist as the fulfillment of this prophecy (Matthew 11:7–15; Luke 1:16–17).

— John's ministry reflects Elijah’s: he is a voice in the wilderness calling for repentance, preceding the arrival of the Messiah (Mark 1:2–8).

Structure and Style

— Scholars debate whether Malachi is prose or poetry. German traditions lean poetic, while English-speaking scholars argue for “prophetic prose.”

— Malachi uses 47 of 55 verses in first-person address. The book avoids the traditional messenger formula (“Thus says the Lord”) in favor of direct dialogues framed by rhetorical questions.

— The format reinforces the theme of covenant fidelity and emphasizes the gravity of Israel’s failure to uphold its obligations.

— The sequence of disputations escalates: — From God’s covenant love — To priestly corruption — To communal faithlessness — To divine judgment — To a call for repentance — And finally, the certainty of the coming “day of the Lord”

Summary

Malachi’s prophecy confronts a postexilic Jewish community disillusioned by unmet expectations and plagued by spiritual decline. With direct, structured oracles framed as disputes, Malachi reaffirms Yahweh’s covenant love while condemning religious apathy, priestly corruption, and marital unfaithfulness. His message, rooted in covenant theology, anticipates the voice of the New Testament and paves the way for John the Baptist, the final herald before the Messiah. Malachi’s call is a timeless summons to covenant faithfulness, social justice, and wholehearted worship.

References

Hill, A. E., & Walton, J. H. (2009), A survey of the Old Testament (3rd ed.). Zondervan Academic.

MacArthur, J. (Ed.). (2021). The MacArthur study Bible (2nd ed.). Thomas Nelson. (New American Standard Bible).