Minor Prophets: Malachi

Introduction to Malachi

Introduction to the Book:

Dating of the Book: Specific dating of the book of Malachi is difficult. Although, traditionally, the book of Malachi is dated between 450 and 430 BC.

Unlike most other prophets, Malachi mentioned no datable persons or events in his brief prophecy. Any clues to the origin and time of his book must come from the text and its implications.

Malachi is and always has been placed last in the Minor Prophets, and there is an approximate chronological arrangement within the three major prophets and the twelve minor ones. In fact, the Talmud regularly classes Haggai, Zechariah, and Malachi together as the three postexilic prophets.

Contextual Clues to the Dating of the Book:

From the contents of Malachi, we deduce that the prophet wrote sometime after Ezra.

Zerubbabel, the first governor after the return from the Babylonian exile, had, with the aid of the prophets Haggai and Zechariah, encouraged the people to rebuild the temple. That was in 515 b.c.

Ezra returned with another group of exiles in 458 b.c. That was also the seventh year of King Artaxerxes. In the twentieth year of that same king (445 b.c.), Nehemiah returned and led the people in rebuilding the walls of the city of Jerusalem.

In the twelfth year of his governorship, Nehemiah returned to Persia for an unknown period of time (cf. ; ). It was during this interim, perhaps in 434 b.c., that Malachi took the helm of spiritual affairs in Jerusalem.

Some of the exiles had returned, the temple had been rebuilt, and the sacrificial system had been reestablished. Indeed, it had been functioning long enough to develop certain abuses against which Malachi contended at some length in his book.

Some of the exiles had returned, the temple had been rebuilt, and the sacrificial system had been reestablished. Indeed, it had been functioning long enough to develop certain abuses against which Malachi contended at some length in his book.

In 1:8 another hint appears: a Persian word for governor (peḥāh). Nehemiah had this title (; ). So did Zerubbabel (cf. , ; , ). (Nehemiah is also called tiršāṯāʾ, another term for a governor; cf. ; .) may very well not indicate Nehemiah because (1) his name is not there and its absence is hard to explain, and (2) the tone of the verse indicates a pagan ruler. Perhaps “the governor” is some interim public servant who filled the office during Nehemiah’s absence (). The other and more likely possibility is that Nehemiah had not yet arrived back on the scene, and Malachi’s work preceded Nehemiah’s second term as governor.

In another hint appears: a Persian word for governor (peḥāh). Nehemiah had this title (; ). So did Zerubbabel (cf. , ; , ). (Nehemiah is also called tiršāṯāʾ, another term for a governor; cf. ; .) may very well not indicate Nehemiah because (1) his name is not there and its absence is hard to explain, and (2) the tone of the verse indicates a pagan ruler. Perhaps “the governor” is some interim public servant who filled the office during Nehemiah’s absence (). The other and more likely possibility is that Nehemiah had not yet arrived back on the scene, and Malachi’s work preceded Nehemiah’s second term as governor.

Many similarities exist between the thrust of Malachi’s message and Nehemiah’s reforms. This is why we connect the two. Among the points the two books have in common are the following: mixed marriages (; ; ; cf. ); corrupt priesthood (; ); financial abuses (; ).

Many similarities exist between the thrust of Malachi’s message and Nehemiah’s reforms. This is why we connect the two. Among the points the two books have in common are the following: mixed marriages (; ; ; cf. ); corrupt priesthood (; ); financial abuses (; ).

So the exiles had returned; the temple had been rebuilt; the city of Jerusalem had returned to a substantial degree of normalcy; and the inevitable lethargy, laxity, and’ leniency in spiritual matters had developed. A measure of comfort and security under Persian suzerainty encouraged the people of Judah to let their hands fall in their task of building their nation under God. To this declining state of affairs the last prophet of the OT addressed himself.

Summary: So the exiles had returned; the temple had been rebuilt; the city of Jerusalem had returned to a substantial degree of normalcy; and the inevitable lethargy, laxity, and’ leniency in spiritual matters had developed. A measure of comfort and security under Persian suzerainty encouraged the people of Judah to let their hands fall in their task of building their nation under God. To this declining state of affairs the last prophet of the OT addressed himself.

Robert L. Alden, “Malachi,” in The Expositor’s Bible Commentary: Daniel and the Minor Prophets, ed. Frank E. Gaebelein, vol. 7 (Grand Rapids, MI: Zondervan Publishing House, 1986), 701–702.

Traditionally, the book of Malachi is dated between 450 and 430 BC. It is assumed that Malachi was a contemporary of Ezra and Nehemiah because he addressed the same religious concerns (e.g., a lax and corrupt priesthood, abuses in the sacrificial liturgy, neglect of the tithe) and social ills (e.g., mixed marriages, divorce, economic injustices) confronted by these two postexilic reformers.

Contemporaries of the Book:

Some assume that Malachi was a contemporary of Ezra and Nehemiah because he addressed the same religious concerns (e.g., a lax and corrupt priesthood, abuses in the sacrificial liturgy, neglect of the tithe) and social ills (e.g., mixed marriages, divorce, economic injustices) confronted by these two postexilic reformers.

It is also likely, because the language of Malachi and the theological context of his message are similar to that of Haggai and Zechariah, that it may be that Malachi was a later contemporary of these two prophets.

The language of Malachi and the theological context of his message are similar to that of Haggai and Zechariah. Alternatively, it may be that Malachi was a later contemporary of these two prophets. His

Place of Origin and Recipients of the Book:

Opening Verses: The opening verse tells us that this is “the word of the Lord to Israel.” Ultimately, then, the origin of the book is in the mind of God and those addressed are the people of God.

More specifically, however, questions arise. For example, where were Malachi and Israel at the time of the writing of the book? We can assume that both were in Judah and, in particular, in Jerusalem (2:11). Malachi himself and most of the people he addressed were returned exiles or their children.

Place of Origin: More specifically, however, questions arise. For example, where were Malachi and Israel at the time of the writing of the book? We can assume that both were in Judah and, in particular, in Jerusalem (2:11).

Recipients of the Book:

Malachi himself and most of the people he addressed were returned exiles or their children.

Among the returned Jews, the Levitical priests received special criticism and warning (1:6, 10; 2:1, 4, 7; 3:3). There is, however, no way of knowing whether Malachi was himself a priest; probably he was not.

Among the returned Jews, the Levitical priests received special criticism and warning (1:6, 10; 2:1, 4, 7; 3:3). There is, however, no way of knowing whether Malachi was himself a priest; probably he was not.

The book contains several references to nations outside Israel. Although these nations were not in Malachi’s immediate audience, they too must be considered ultimate recipients of his message (cf. 1:5, 11, 14; 3:12). It is possible that these are references to the Diaspora (i.e., the Jews still scattered throughout the nations of the ancient Near East).

The book contains several references to nations outside Israel. Although these nations were not in Malachi’s immediate audience, they too must be considered ultimate recipients of his message (cf. 1:5, 11, 14; 3:12). It is possible that these are references to the Diaspora (i.e., the Jews still scattered throughout the nations of the ancient Near East).

Robert L. Alden, “Malachi,” in The Expositor’s Bible Commentary: Daniel and the Minor Prophets, ed. Frank E. Gaebelein, vol. 7 (Grand Rapids, MI: Zondervan Publishing House, 1986), 703.

Introduction to the Author: Nothing is known of Malachi apart from his book. Even his name is in question.

Speculation about His Name: Some doubt that “Malachi” is a name and translate it as a title meaning, either “my messenger” or “the Lord’s messenger.” The malach part (or malʾāḵ, according to the transliteration scheme used in this work) means “messenger.” The “i” (î) can be either the suffix “my” or an abbreviated form of the divine name Yahweh. The name-title appears again in 3:1 and without the suffix in 2:7 and 3:1. The suggestion that “Malachi” is not a proper name but a title has ancient support in the LXX, which reads “his messenger.”

Nothing is known of Malachi apart from his book. Even his name is in question. Some doubt that “Malachi” is a name and translate it as a title meaning, either “my messenger” or “the Lord’s messenger.” The malach part (or malʾāḵ, according to the transliteration scheme used in this work) means “messenger.” The “i” (î) can be either the suffix “my” or an abbreviated form of the divine name Yahweh. The name-title appears again in 3:1 and without the suffix in 2:7 and 3:1. The suggestion that “Malachi” is not a proper name but a title has ancient support in the LXX, which reads “his messenger.”2

Speculation about His Identity:

Outline of the Book: The book can be broken down into three distinct sections, each, as noted above, being introduced by a statement on the date(s) of the prophecy.

To complicate the matter, the Targum of Jonathan added after “Malachi” the words “whose name was Ezra the scribe.” Jerome concurred with this. In the Talmud (Megillah 15a) Mordecai is credited with writing the Book of Malachi.

To complicate the matter, the Targum of Jonathan added after “Malachi” the words “whose name was Ezra the scribe.” Jerome concurred with this.

In the Talmud (Megillah 15a) Mordecai is credited with writing the Book of Malachi.

Some scholars deny that Malachi is a separate book but affirm that it is actually only the last of three sections of Zechariah, which were cut off in order to make the Minor Prophets amount to the sacred number twelve. Though Josephus mentioned all the major characters of this period, he failed to include Malachi among them.4 The total obscurity of the author of the book is underlined by the absence of the name Malachi in all the rest of the Bible. Even where he is quoted in the NT, his name does not appear (; ; ).

Speculation about its Relationship to Other Books:

Some scholars deny that Malachi is a separate book but affirm that it is actually only the last of three sections of Zechariah, which were cut off in order to make the Minor Prophets amount to the sacred number twelve.

Though Josephus mentioned all the major characters of this period, he failed to include Malachi among them.

The total obscurity of the author of the book is underlined by the absence of the name Malachi in all the rest of the Bible. Even where he is quoted in the NT, his name does not appear (; ; ).

Conclusions about Malachi’s Identity:

On the positive side, each of the other writing prophets is named in the opening verses of his book. If a man named Malachi did not write the book bearing this name, he would be the only exception. Moreover, Malachi is neither an unlikely name nor an unsuitable one for the author of this last book of the prophets. After all, Malachi was the Lord’s messenger. His trumpet made no uncertain sound. Clearly and unmistakably he indicted his people and the priests for their sin and summoned them to righteousness.

Each of the other writing prophets is named in the opening verses of his book. If a man named Malachi did not write the book bearing this name, he would be the only exception.

Malachi is neither an unlikely name nor an unsuitable one for the author of this last book of the prophets. After all, Malachi was the Lord’s messenger. His trumpet made no uncertain sound. Clearly and unmistakably he indicted his people and the priests for their sin and summoned them to righteousness.

Robert L. Alden, “Malachi,” in The Expositor’s Bible Commentary: Daniel and the Minor Prophets, ed. Frank E. Gaebelein, vol. 7 (Grand Rapids, MI: Zondervan Publishing House, 1986), 702–703.

Outline of the Book: The structure of the book exhibits a recurring disputational pattern arranged in six units. Each of the six disputations includes an affirmation by the Lord or prophet, the people’s response, and a conclusion:

v

The structure of the book exhibits a recurring disputational pattern arranged in six units. Each of the six disputations includes an affirmation by the Lord or prophet, the people’s response, and a conclusion:

Disputation

Introduction

Response

Conclusion

(1) 1:2–5

Disputation | Introduction | Response | Conclusion

1:2a

1:2b

1:2c–5

(2) 1:6–2:9

Response

1:6a, 7a

1:6b, 7b

1:7c–2:9

(3) 2:10–16

2:10–13

2:14a

2:14b–16

(4) 2:17–3:5

2:17a

2:17b

Conclusion

2:17c–3:5

(5) 3:6–12

3:6–7b, 8a

3:7c, 8b

(1) 1:2–5 | 1:2a | 1:2b | 1:2c–5

3:8c–12

(2) 1:6–2:9 | 1:6a, 7a | 1:6b, 7b | 1:7c–2:9

(2) 1:6–2:9

(6) 3:13–4:3

(3) 2:10–16 | 2:10–13 | 2:14a | 2:14b–16

(4) 2:17–3:5 | 2:17a | 2:17b | 2:17c–3:5

(5) 3:6–12 | 3:6–7b, 8a | 3:7c, 8b | 3:8c–12

(6) 3:13–4:3 | 3:13a | 3:13b | 3:14–4:3

(3) 2:10–16

(4) 2:17–3:5

3:6–7b, 8a

2:10–13

2:17a

2:17b

2:14a

2:17c–3:5

2:14b–16

3:7c, 8b

(6) 3:13–4:3

3:13a

3:13b

3:8c–12

3:14–4:3

Robert B. Chisholm Jr., Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets (Grand Rapids, MI: Baker Academic, 2002), 477.

A brief appendix (4:4–6) contains an exhortation (v. 4) and an announcement of Elijah’s reappearance (vv. 5–6).

(1) 1:2–5

3:13a

1:2a

1:2b

3:13b

1:2b

A brief appendix (4:4–6) contains an exhortation (v. 4) and an announcement of Elijah’s reappearance (vv. 5–6).

1:2c–5

3:14–4:3

Robert B. Chisholm Jr., Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets (Grand Rapids, MI: Baker Academic, 2002), 477.

A brief appendix (4:4–6) contains an exhortation (v. 4) and an announcement of Elijah’s reappearance (vv. 5–6).

Malachi: The Expectant Joy of Christmas

The Remembrance of the Lord and His Children ()

His Children’s Remembrance and Worship: In this , God is portrayed as listening to those who feared him. What they were saying, we do not know; but we can assume it was an expression of love and worship.

The Lord’s Remembrance and Record: Then comes the remarkable statement that “a scroll … was written in his presence concerning those who feared the Lord.” This idea of God’s keeping written records appears occasionally in the OT (cf. ; ; ; ). The NT mentions it many times, especially in Revelation (cf. ; ; ; ; ; , , ). Perhaps the most beautiful expression of the idea is in : “See, I have engraved you on the palms of my hands.”

In this verse Malachi portrayed God as listening to those who feared him. What they were saying, we do not know; but we can assume it was an expression of love and worship. Then comes the remarkable statement that “a scroll … was written in his presence concerning those who feared the Lord.” This idea of God’s keeping written records appears occasionally in the OT (cf. ; ; ; ). The NT mentions it many times, especially in Revelation (cf. ; ; ; ; ; , , ). Perhaps the most beautiful expression of the idea is in : “See, I have engraved you on the palms of my hands.”

The Distinction on the Day of Judgment: Verse 17 says two things about God’s people. They will be his very own, and he will spare them. On that day, when all wrongs are rectified and all wickedness punished, it will be apparent that God does judge justly and that he does make a distinction between those who serve him and those who do not (v.18).

Evidenced in the Lord’s Favor on Mary and Joseph: ; -55

The Joy of the Lord’s Children ()

The Justice of the Lord ()

The Joy of the Lord ()

Evidences in the Joy of the Shepherds: