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Malachi

      MALACHI forms the transition link between the two dispensations, the Old and the New, "the skirt and boundary of Christianity" [TERTULLIAN], to which perhaps is due the abrupt earnestness which characterizes his prophecies. His very name is somewhat uncertain. Malachi is the name of an office, rather than a person, "My messenger," and as such is found in Mal 3:1. The Septuagint favors this view in Mal 1:1; translate, not "by Malachi," but "by the hand of His messenger" (compare Hag 1:13). Malachi is the last inspired messenger of the Old Testament, announcing the advent of the Great Messenger of the New Testament. The Chaldee paraphrase identifies him with Ezra wrongly, as Ezra is never called a prophet but a scribe, and Malachi never a scribe but a prophet. Still it hence appears that Malachi was by some old authorities not regarded as a proper name. The analogy of the headings of other prophets, however, favors the common view that Malachi is a proper name. As Haggai and Zechariah, the contemporary prophets, supported Joshua and Zerubbabel in the building of the temple, so he at a subsequent period supported the priest Ezra and the governor Nehemiah. Like that ruler, he presupposes the temple to have been already built (Mal 1:10 3:1-10). Both alike censure the abuses still unreformed (Ne 13:5,15-22,23-30), the profane and mercenary character of the priests, the people's marriages contracted with foreigners, the non-payment of the tithes, and want of sympathy towards the poor on the part of the rich (Ne 6:7) implies that Nehemiah was supported by prophets in his work of reformation. The date thus will be about 420 B.C., or later. Both the periods after the captivity (that of Haggai and Zechariah, and that of Malachi) were marked by royal, priestly, and prophetic men at the head of God's people. The former period was that of the building of the temple; the latter, that of the restoration of the people and rebuilding of the city. It is characteristic of the people of God that the first period after the restoration was exclusively devoted to the rebuilding of the temple; the political restoration came secondarily. Only a colony of fifty thousand settled with Joshua and Zerubbabel in Palestine (Ezr 2:64). Even these became intermingled with the heathen around during the sixty years passed over by Ezra in silence (Ezr 9:6-15 Ne 1:3). Hence a second restoration was needed which should mould the national life into a Jewish form, re-establishing the holy law and the holy city--a work effected by Ezra and Nehemiah, with the aid of Malachi, in a period of about half a century, ending with the deaths of Malachi and Nehemiah in the last ten years of the fifth century B.C.; that is, the "seven weeks" (Da 9:25) put in the beginning of the "seventy" by themselves, to mark the fundamental difference between them, the last period of Old Testament revelation, and the period which followed without any revelation (the sixty-two weeks), preceding the final week standing out in unrivalled dignity by itself as the time of Messiah's appearing. The seventy weeks thus begin with the seventh year of Artaxerxes who allowed Ezra to go to Jerusalem, 457 B.C., in accordance with the commandment which then went forth from God. Ezra the priest performed the inner work of purifying the nation from heathenish elements and reintroducing the law; while Nehemiah did the outer work of rebuilding the city and restoring the national polity [AUBERLEN]. VITRINGA makes the date of Malachi's prophecies to be about the second return of Nehemiah from Persia, not later than 424 B.C., the date of Artaxerxes' death (Ne 13:6). About this time Socrates was teaching the only approach to a pure morality which corrupt Athens ever knew. MOORE distinguishes six portions: (1) Charge against Israel for insensibility to God's love, which so distinguished Israel above Edom (Mal 1:1-5). (2) The priests are reproved for neglect and profanation (Mal 1:6-2:9). (3) Mixed marriages, and the wrongs done to Jewish wives, are reproved (Mal 2:10-16). (4) Coming of Messiah and His forerunners (Mal 2:17-3:6). (5) Reproof for tithes withheld (Mal 3:7-12). (6) Contrast between the godly and the ungodly at the present time, and in the future judgment; exhortation, therefore, to return to the law (Mal 3:13-4:6).

Malachi

The Written Prophecy of Malachi

By H. A. (Buster) Dobbs 
I.  Introduction.
    A.  The man.
        1.  The name "Malachi" means "my messenger."
        2.  The name is found only here in scripture.
        3.  Nothing more is known of this prophet than what we glean 
            from the book.
        4.  Malachi was the last of the Old Testament prophets and is 
            called by Jewish authorities "the seal and end of the 
            prophets." (This, of course, excludes John the baptizer and 
            Jesus.)
    B.  The background.
        1.  The book was written about 400 years before the appearance of 
            Jesus.
        2.  Nehemiah was permitted to lead a band of returning Jews to 
            Jerusalem and restore the nation to its homeland and rebuild 
            the temple and the capital city.
            a.  According to the practice of the time, he was called back 
                to Susa, the Persian capital, to report to King Artaxerxes.
            b.  He was gone from Jerusalem for two or three years.
            c.  After the return of Nehemiah from his trip to Susa, we 
                have sketchy information about events among the Jews. 
        3.  Upon his return, Nehemiah found evil behavior and a lack of  
            interest in the law.
        4.  He undertook a new reformation and Malachi came forward 
            to help.
II.  The book.
     A.  Jehovah's love of Judah (1:1-5).
         1.  The word delivered to sinful Israel was not that of the 
             prophet, but of God (1:1). 
             a.  Jehovah preferred Jacob over Esau (1:1-3).
             b.  Edom (Esau) would not be allowed to rebuild (1:4).
         2.  Jacob would see this and, being allowed to rebuild, would 
             know once again that Jacob was preferred of Esau (1:5).
     B.  Israel was showed no gratitude and was rebellious (1:6-14).
         1.  God was not feared and honored; the priests despised his 
             name (1:6).
         2.  Ways in which the priests showed loathing for God (1:7-11).
             a.  By offering polluted bread (animal flesh) they showed 
                 contempt for God (1:7).
             b.  The polluted flesh was the blind, lame and sick offered for 
                 sacrifice (1:8).
             c.  What they were bold to offer to God they would be 
                 ashamed to offer to their governor (1:8).
             d.  An ironic appeal to try to gain the favor of God with such 
                 polluted sacrifices (1:9).
             e.  No one opposed their disrespectful behavior (1:10).
             f.  Under Messiah, the Jews would be rejected and Jehovah 
                 would be worshipped by Gentiles (1:11).
         3.  Further complaint about corrupt worship and bad attitudes 
             (1:12-14).
             a.  By offering blemished sacrifices they held worship in 
                 contempt (1:12).
             b.  Worship was weariness to these rebellious people (1:13).
             c.  Their worship was deceitful and they showed less respect 
                 for God than did the Gentiles (1:14).
     C.  Priests and people are condemned for breaking covenant and 
         for idolatry, adultery and infidelity (2:1-17).
         1.  For neglect of their responsibilities, the priests are in 
             danger of punishment (2:1-4).
         2.  What a true priest ought to be (2:5-9).
             a.  Fears God (2:5).
             b.  Teaches God's law in truth (2:6-7).
             c.  False teachers pervert the law of God (2:8).
             d.  God refuses the false and accepts the true priest (2:9).
         3.  Foreign marriages and divorces condemned (2:10-16).
             a.  Reminds them of their covenant with God (2:10).
             b.  The men of Israel, contrary to their law,  married 
                 foreigners (2:11).
             c.  Jehovah is angry over this violation of his law (2:12).
             d.  The men of Israel not only married foreign wives, but put 
                 away their Jewish wives and caused the abused women to 
                 cover the altar of Jehovah with tears (2:13).
             e.  The men answered, What are you talking about 
                 [wherefore]? (2:14).
             f.  The prophet answers: because you have sinned against the 
                 wife of your youth by putting her away to marry 
                 foreigners (2:14).
             g.  The importance of maintaining family values (2:15).
             h.  God hates divorce (2:16).
         4.  Judgment and condemnation is sure to come (2:17).
     D.  A better day will come (3:1-18).
         1.  The coming of Messiah (3:1-6).
             a.  God's messenger will come suddenly to prepare the way 
                 for Messiah (3:1).
             b.  Messiah will rebuke and condemn (3:2-3).
             c.  The worship will be true and happy (3:4).
             d.  Jehovah will judge and punish the wicked (3:5).
             e.  The great principles of right and wrong never change; 
                 God's desire is for Judah to change (3:6).
         2.  God is faithful to his promises (3:7-12).
             a.  Jehovah will receive the penitent (3:7).
             b.  The people robbed God (3:8-10).
             c.  God would punish the robbers (3:11-12).
         3.  The rebellious people spoke against God and his law 
             (3:13-15).
         4.  The few faithful who did not speak against God would be 
             honored (3:16-18).
     E.  Separation of good and evil at a day of judgment (4:1-3).
         1.  The proud and the rebellious to be burned up (4:1-2).
         2.  The true and faithful to be exonerated and happy (4:3).
     F.  Obey the law and avoid the curse (4:5-6).
         1.  The time honored law (4:4).
         2.  Elijah to come and Judah to be rejected  (4:5-6).
Malachi

Malachi - messenger or angel, the last of the minor prophets, and the writer of the last book of the Old Testament canon (Mal. 4:4, 5, 6). Nothing is known of him beyond what is contained in his book of prophecies. Some have supposed that the name is simply a title descriptive of his character as a messenger of Jehovah, and not a proper name. There is reason, however, to conclude that Malachi was the ordinary name of the prophet.

He was contemporary with Nehemiah (comp. Mal. 2:8 with Neh. 13:15; Mal. 2:10-16 with Neh. 13:23). No allusion is made to him by Ezra, and he does not mention the restoration of the temple, and hence it is inferred that he prophesied after Haggai and Zechariah, and when the temple services were still in existence (Mal. 1:10; 3:1, 10). It is probable that he delivered his prophecies about B.C. 420, after the second return of Nehemiah from Persia (Neh. 13:6), or possibly before his return.

Malachi, Prophecies of - The contents of the book are comprised in four chapters. In the Hebrew text the third and fourth chapters (of the A.V.) form but one. The whole consists of three sections, preceded by an introduction (Mal. 1:1-5), in which the prophet reminds Israel of Jehovah's love to them. The first section (1:6-2:9) contains a stern rebuke addressed to the priests who had despised the name of Jehovah, and been leaders in a departure from his worship and from the covenant, and for their partiality in administering the law. In the second (2:9-16) the people are rebuked for their intermarriages with idolatrous heathen. In the third (2:17-4:6) he addresses the people as a whole, and warns them of the coming of the God of judgment, preceded by the advent of the Messiah.

This book is frequently referred to in the New Testament (Matt. 11:10; 17:12; Mark 1:2; 9:11, 12; Luke 1:17; Rom. 9:13).

The date of Malachi is about 420 B.C., or later. Both the periods after the captivity (that of Haggai and Zechariah, and that of Malachi) were marked by royal, priestly, and prophetic men at the head of God's people. The former period was that of the building of the temple; the latter, that of the restoration of the people and rebuilding of the city. It is characteristic of the people of God that the first period after the restoration was exclusively devoted to the rebuilding of the temple; the political restoration came secondarily. Only a colony of fifty thousand settled with Joshua and Zerubbabel in Palestine (Ezr 2:64). Even these became intermingled with the heathen around during the sixty years passed over by Ezra in silence (Ezr 9:6-15 Ne 1:3). Hence a second restoration was needed which should mould the national life into a Jewish form, re-establishing the holy law and the holy city--a work effected by Ezra and Nehemiah, with the aid of Malachi, in a period of about half a century, ending with the deaths of Malachi and Nehemiah in the last ten years of the fifth century B.C.; that is, the "seven weeks" (Da 9:25) put in the beginning of the "seventy" by themselves, to mark the fundamental difference between them, the last period of Old Testament revelation, and the period which followed without any revelation (the sixty-two weeks), preceding the final week standing out in unrivalled dignity by itself as the time of Messiah's appearing. The seventy weeks thus begin with the seventh year of Artaxerxes who allowed Ezra to go to Jerusalem, 457 B.C., in accordance with the commandment which then went forth from God. Ezra the priest performed the inner work of purifying the nation from heathenish elements and reintroducing the law; while Nehemiah did the outer work of rebuilding the city and restoring the national polity [AUBERLEN]. VITRINGA makes the date of Malachi's prophecies to be about the second return of Nehemiah from Persia, not later than 424 B.C., the date of Artaxerxes' death (Ne 13:6). About this time Socrates was teaching the only approach to a pure morality which corrupt Athens ever knew.