Sermon Tone Analysis

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.”