An Introduction to Malachi

An Introduction to Malachi

The book of Malachi receives little attention and what it does receive is usually within the context of a sermon on tithing. Surely, there is more to this little book than a proof text for a campaign or building program. I agree with Allen Ross who writes, “It is a book that should be studied regularly by Christians, or better yet, preached often in churches with all the passionate intensity of the prophet.”[1] Even though the circumstances between Malachi’s time and now have changed, the message is still just as relevant. Israel, for the best, had done away with idolatry because of their captivity in Babylon. But God’s work to purify the people was not yet done. Malachi wants the people to “get things right.” If I was to summarize this book in one word it would be “giving” and one phrase it would be “abiding in God.”[2]

BIG IDEA. God has given Israel a path to follow, but Israel wonders where God is because they have left his path. If they return to God’s path they will find God. The book of Malachi is about the sins and judgment of Israel, but also how God still loves his people and will restore them.[3]

KEY VERSES: “Remember the law of Moses My servant, even the statutes and ordinances which I commanded him in Horeb for all Israel” (Malachi 4:4, NASB).[4]

AUTHOR. Malachi 1:1 identifies the author as the man, Malachi. He is not mentioned elsewhere in the Old Testament, but he is extensively quoted in the New Testament. For example, Malachi 4:5-6 is quoted in Matthew 11:10, 14; 17:11-12; Mark 9:10-11; Luke 1:19. Malachi 3:1 is quoted in Matthew 11:10; Mark 1:2. Malachi 1:2-3 is quoted in Romans 9:13.

Nothing is known of Malachi’s family line. Malachi is one of the many prophetic books that name its author, however some believe “Malachi” is a designation for “messenger” or “my messenger” from Malachi 3:1 (which is a “divine possessive”). In this way, some believe the book of Malachi was written by an anonymous author, and “Malachi” is not a proper name.[5] The Hebrew word “Malachi” appears in both Malachi 1:1 and Malachi 3:1. However, in Malachi 3:1 that word refers to a future coming messenger (not to the prophet Malachi). In other words, the Hebrew word, “malachi” which means “My Messenger” in Malachi 3:1 is the one identified as the person coming in the future and should not be identified as the author.

I love this summary from the Dictionary of the Old Testament: Prophets, “The prophet Malachi preached to a diverse audience. His sermons were directed to the disillusioned, the cynical, the callous, the dishonest, the apathetic, the doubting, the skeptical and the outright wicked in postexilic Judah. Yet, as a sensitive pastor, Malachi offered the ‘valentine’ of God’s love to a disheartened people. As a lofty theologian, he instructed the people in a basic doctrinal catechism, highlighting the nature of God as universal king, faithful suzerain and righteous judge. As Yahweh’s stern prophet, Malachi rebuked corrupt priests and warned of the coming day of God’s judgment. As spiritual guide, he exhorted his audience to a more sincere life of worship and challenged the people to live out the ethical standards of the Mosaic covenant. Most important, Malachi was Yahweh’s messenger and his essential message to Israel was profoundly simple: ‘ “I have always loved you,” said the Lord’ (Mal 1:2).”[6]

AUDIENCE. Life was not easy for the Jews that were in Judah after the exile. Their harvests were poor and were the focus of locust damage (Mal 3:11). Both the people and priests were violating the mosaic law regarding sacrifices, tithes, offerings, and marriages. The fire, passion, and fervor that Israel had to restore their temple, city, and nation had extinguished itself.

POSITION IN THE CANON. In the Hebrew Bible, Malachi brings the second section, neb’im, of the three-part cannon to an end. In our English bibles the book of Malachi ends the Old Testament because our English Bibles follow the Septuagint (known as the LXX and represents the Greek tradition). This position likely was because Malachi was the last to minister. The book concludes with a look forward with anticipation to the prophet Elijah, which Jesus identifies as John the Baptist (Matt 11:14).

DATE. The situation of the temple, state of sacrifices, and way of life suggest a date after Haggai and Zachariah. Because there are no time indicators in the book,[7] the time decision is based on internal evidence. The author never links his work to a specific or precise historical event. Here are three potential views that scholars often describe. I agree with the Lexham Bible Dictionary that states, “most scholars find it difficult to pinpoint the exact time of Malachi’s ministry in Israel.”[8]

Just Prior to the Book of Ezra (likely before BC 540). This is because there is no mention in Malachi of Ezra’s reforms (Ezra 10:3) or Nehemiah (Neh 13:13, 23-27). Some say it was Malachi’s preaching that prepared the people’s hearts for the repentance that occurred under Ezra (see Ezra 9:1—10:5).

Just Prior to Nehemiah’s Governorship During the Early Years of Nehemiah’s Work (about BC 444). Because of the similar conditions between Ezra and Malachi as well as Nehemiah 13:10, it suggests that since Malachi gives no hints of reforming, then the issues Malachi dealt with continued.

Contemporary to Nehemiah in about BC 433—424.[9] Most conservative Christian scholars believe Malachi was a contemporary of Nehemiah because of similar conditions (Mal 3:5; Neh 5:1-13) related to tithing (Mal 3:7-10; Neh 10:37-29), divorce and mixed marriages (Mal 2:10-16; Neh 10:30; 13:23-29).[10] This is the view I hold. In my opinion, Nehemiah’s absence from Jerusalem (433-424 BC) best describes Malachi’s time in Jerusalem. Nehemiah returns in Nehemiah 13:1-31. The New Bible Dictionary agrees, “It is impossible to date the book precisely, but it may be that it was composed during Nehemiah’s visit to Susa. At least it would seem to come from approximately this time.”[11] In summary, the topics that Malachi addresses (divorce, mixed marriages, social injustice, corruption in the priesthood) suggest that he was a contemporary to Ezra and Nehemiah who were both combating these same issues.

Another View of 516-490 BC. Careful language study of Malachi’s oracles reveals a close connection on the Hebrew language used by Haggai and Zechariah.^[12]

Concluding Thoughts on the Date of Malachi. As we discuss the date of the book of Malachi we need to also keep in mind the picture this author paints, “Malachi resembles a legal case that is set within a courtroom. Most of the prophets came preaching messages from God, proclaiming destruction for sin and restoration for repentance through well-crafted rhetoric. Malachi, on the other hand, seems comfortable in the language of the priest.”[13]

QUESTION AND ANSWER FORMAT. There are twenty-three questions in the book of Malachi. Since Malachi’s audience was skeptical, he used interrogation and reply as a way for his message to penetrate the people.[14] Malachi knew what the people were thinking so he dealt with their questions and answers.[15] It could be said that Malachi follows a point-counterpoint format. He raises a point made by certain people, and then contradicts it. We see the same pattern in Jeremiah 2:23-25, 35-27; 8:8-9; Ezekiel 12:21-28; Isaiah 40:27-28.

THEMES. I believe there are four themes prominent in the book of Malachi. Let’s examine each one briefly.

Marriage. God is unhappy with Israel because they have married daughters from foreign gods (Mal 2:10-12) and have in effect divorced God (Mal 2:13-28).

Tithing/Giving. Israel is giving a poor quality of gifts to God (Mal 1:6-14) as well as a poor amount (Mal 3:7-12).

Priests. God holds the priests responsible for all the bad that has occurred (Mal 2:1-9).

God’s Law. The people had walked away from God’s word. Various places in the book God’s word is described as “commandment,” “covenant,” “instruction,” “my ways,” “my statutes,” “book of remembrances,” “ordinances.”

An Outline of the Book of Malachi

I. HONOR YOUR GOD (ch. 1)

A. Because He Loved You and Chose You (1:1-6)

B. With Your Offering (1:7-14)

II. HONOR YOUR COMMITMENT (ch. 2)

A. The Priests Need to Return to Godly Ways (2:1-9)

B. The Husbands Need to Return to Godly Ways (2:10-17)

III. HONOR YOUR MESSENGERS (ch. 3)

A. There Will Be One Clearing the Path (3:1-6)

B. There Was One Telling You the Path to Take (3:7-18)

IV. HONOR YOUR LORD (ch. 4)

PERSONAL APPLICATIONS

ARTICLES FROM MALACHI

SERMONS FROM MALACHI – “A U-TURN TOWARD GOD”

(sorry for the poor audio quality on these sermons which were recorded in 2021 before our church had upgraded our audio recording equipment)

[1] Allen Ross, Malachi Then and Now (Bellingham, WA: Lexham, 2018), vii.

[2] In the future I hope to update this article with additional contributions from: Tremper Longman III and Raymond Dillard, An Introduction to the Old Testament, 2^nd ed. (Grand Rapids, MI: Zondervan Academic, 2006); Ken Hanna, From Moses to Malachi (Nashville, TN: WestBow Press, 2015); Michael Shepherd, A Commentary on the Book of the Twelve (Grand Rapids, MI: Kregel Academic, 2018); C. Hassell Bullock, An Introduction to the Old Testament Prophetic Books (Chicago, IL: Moody, 2007); Warren Wiersbe, Be Amazed (Colorado Springs, CO: David C. Cook, 2010); Ralph Smith, Micah–Malachi, WBC 32 (Grand Rapids, MI: Zondervan Academic: 1984); Robert Chisholm, Jr., Interpreting the Minor Prophets (Grand Rapids, MI: Zondervan, 1990).

[3] “The message of Malachi is all about ‘getting things right.’ The thrust of Malachi’s preaching may be placed under the umbrella theme ‘covenant,’ specifically the covenant of Jacob (i.e., the patriarchs [Mal 1:2]), the covenant of Levi (Mal 2:4–5, an obscure reference, perhaps an allusion to the covenant made with Phinehas in Num 25:10–13), the covenant of marriage (Mal 2:14) and the covenant of Moses (Mal 4:4). The essential idea of covenant is that of an agreement or treaty that establishes a relationship between parties with attendant obligations and responsibilities. It is not surprising, then, that three of Malachi’s disputations deal with right relationships. The prophetic messenger also works on the premise that proper knowledge of God and his covenant is essential to maintaining these right relationships.” A. E. Hill, “Malachi, Book of,” in Dictionary of the Old Testament: Prophets, ed. Mark J. Boda and Gordon J. McConville (Downers Grove, IL; Nottingham, England: IVP Academic; Inter-Varsity Press, 2012), 530.

[4] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[5] “The argument cannot be irrefutably proved either way. Thus, we can only uphold the tradition that a prophet named Malachi, about whom we know virtually nothing, served as God’s ‘messenger’ for this oracle.” Rob O’Lynn, “Malachi, Book of,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016).

[6] Hill, “Malachi, Book of,” in Old Testament Dictionary: Prophets, 525.

[7] The only exception is the designation of Edom (Mal 1:3-4) which has a broad range of years.

[8] O’Lynn, “Malachi, Book of,” in The Lexham Bible Dictionary.

[9] Ross, Malachi Then and Now, 4. Ross believes the date would have been 440-420.

[10] Kiel takes this position, 12 Minor Prophets, vol. 2, 427.

[11] E. J. Young and J. G. Baldwin, “Malachi, Book Of,” in New Bible Dictionary, ed. D. R. W. Wood et al. (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 718–719.

[12] See Andrew Hill, “Malachi” in Richard Patterson and Andrew Hill’s Cornerstone Biblical Commentary vol. 10, Minor Prophets: Hosea-Malachi, ed. by Philip Comfort (Carole Stream, IL: Tyndale, 2008), 611-612.

[13] O’Lynn, “Malachi, Book of,” in The Lexham Bible Dictionary.

[14] Ross, Malachi Then and Now, 5-6.

[15] Ross, Malachi Then and Now, 6.