Difference between revisions of "Malachi"

<p> ("messenger of Jah"), or Jehovah; contracted for Malachijah, as [[Abi]] for [[Abijah]] (&nbsp;2 Kings 18:2; compare &nbsp;2 Chronicles 29:1). The name is that of an office rather than of a person; it occurs in the sense "My (Jehovah's) messenger" (&nbsp;Malachi 3:1, compare &nbsp;Haggai 1:13). Malachi was Jehovah's last inspired messenger of Old Testament, announcing the advent of the great [[Messenger]] of New Testament; the transition link between the two dispensations, "the skirt and boundary of Christianity," to which is due his abrupt earnestness. Not identical with Ezra, as [[Chaldee]] paraphrase represents, for Malachi is never called a scribe, always a prophet, but Ezra always a scribe, never a prophet. </p> <p> The analogy of the headings of the other prophets favors the view that Malachi is a proper name. He supported or followed up the governor Nehemiah in the restoration of the national polity civil and religious, as Haggai and Zechariah previously had supported Joshua the high priest and [[Zerubbabel]] the civil governor in building the temple, Malachi (&nbsp;Zechariah 1:10; &nbsp;Zechariah 3:1-10) presupposes the temple already built. Like Nehemiah (&nbsp;Nehemiah 13:5; &nbsp;Nehemiah 13:15-22; &nbsp;Nehemiah 13:23-30) he censures the secular and mercenary spirit of the priests (&nbsp;Malachi 1:10; &nbsp;Malachi 2:14-16; &nbsp;Malachi 3:8-10); the people's marriages with foreigners; the non-payment of the tithes (Nehemiah states the cause, the high priest's alliance with [[Tobiah]] the [[Ammonite]] and Sanballat); and the rich men's want of sympathy toward the poor. Nehemiah (&nbsp;Nehemiah 6:7) implies that "prophets" supported him, by his desire, in his reformation. </p> <p> [[Date]] . About 420 B.C. or later will be about the date, from the above facts. Thus kingly (Zerubbabel and Nehemiah), priestly (Joshua and Ezra), and prophetic men (Haggai and Zechariah and Malachi) headed God's people at the earlier and the later stage in the restoration of Jerusalem. The former period was that of building the temple, the later that of restoring the polity and rebuilding the city. The rebuilding of the temple was the theocratic people's first care; the political restoration was secondary. A small colony of 50,000 settled with Joshua and Zerubbabel (&nbsp;Ezra 2:64). These became intermingled with the pagan during the 60 years that elapsed before Ezra (&nbsp;Ezra 9:6-15; &nbsp;Nehemiah 1:3); "the remnant ... left in the province are in great affliction and reproach, the wall of Jerusalem is broken down, and the gates burned with fire." </p> <p> A second restoration was therefore needed, to mold the national life into Jewish form, by reestablishing the holy law and the city. This was the work of Ezra and Nehemiah with the aid of Malachi in about 50 years, ending with the death of Malachi and Nehemiah, at the close of the fifth century B.C. Hence, the "seven weeks" (49 or 50 years) stand by themselves at the beginning of the foretold "seventy weeks" (&nbsp;Daniel 9:25), to mark the fundamental difference between them, as the last period of Old [[Testament]] revelation, and the 62 weeks of years that follow without revelation, preceding the final week standing out by itself in unrivaled dignity as Messiah's week. The 70 weeks begin with Artaxerxes' seventh year, 457 B.C., when he allowed Ezra (&nbsp;Ezra 7:1; &nbsp;Ezra 7:6) to go to Jerusalem in accordance with the commandment which then went forth from God. </p> <p> Ezra the priest purified the nation from within of pagan elements and restored the law; Nehemiah did the outer work of rebuilding the city and restoring the national polity (Auberlen). The time following Nehemiah's second return to Jerusalem from [[Persia]] (subsequently to the 32nd year of [[Artaxerxes]] Longimanus, &nbsp;Nehemiah 13:6) is the probable date of Malachi's prophecies, about 420 B.C. [[Socrates]] at Athens was at about the same time awakening that corrupt city to self examination. The Jews were now in Jerusalem (&nbsp;Malachi 2:11); the Persian "governor" ( '''''Pechah''''' , '''''Pasha'''''' ; &nbsp;Malachi 1:8) was there, the altar (&nbsp;Malachi 1:7) and temple rebuilt (&nbsp;Malachi 2:13; &nbsp;Malachi 3:1), the sacrifices and feasts celebrated (&nbsp;Malachi 1:13-14; &nbsp;Malachi 2:3). </p> <p> Nehemiah bore this very title ( ''Pechah'' , &nbsp;Nehemiah 5:14; &nbsp;Nehemiah 12:26), and its equivalent "tirshatha" (&nbsp;Nehemiah 8:9; &nbsp;Nehemiah 10:1; &nbsp;Nehemiah 7:65; &nbsp;Ezra 2:63), the prefect of a province less extensive than a satrapy. It is curious that Malachi is not mentioned in Nehemiah nor Nehemiah in Malachi. But the same evils are sought to be remedied by both: see above; also compare &nbsp;Malachi 2:8, "ye have corrupted the covenant of Levi, saith the Lord of hosts," with &nbsp;Nehemiah 13:29, "they have defiled the covenant of the priesthood and of the Levites." Thus the closing chapter of Old Testament history is the key of the last of Old Testament prophecy. </p> <p> [[Divisions]] . </p> <p> '''I.''' The first two chapters are mainly expostulation; </p> <p> '''II.''' the last two mainly prediction. </p> <p> '''(1)''' [[Charge]] against Israel for insensibility to God's love, which so distinguished Israel above [[Edom]] (&nbsp;Malachi 1:1-5). </p> <p> '''(2)''' Against the priests for contemptible offerings, profaning instead of honoring their [[Master]] and their Father, unlike Levi of old, who walked with God in a covenant of life and peace, turning many from iniquity, whereas they departed out of the way and caused others to stumble; therefore God will send a curse upon them, making them contemptible, even as they contemned and failed to give glory to His name (&nbsp;Malachi 1:6-2:9). </p> <p> '''(3)''' [[Reproof]] of the wrong done to Jewish wives by the foreign marriages. [[Jehovah]] being the one common Father of all Israel, putting away an [[Israelite]] wife for a foreigner is a wrong done to a sister of the same family (&nbsp;Malachi 2:10-16). [[Explain]] &nbsp;Malachi 2:15; "did not He (God) make ''Us Israelites'' one? Yet He had the residue of the Spirit (namely, an inexhaustible fullness of the Spirit for the rest of the world, but that was to be given them by God's first choosing out, one godly seed). And wherefore did He make us the one people? That He might seek a seed of God," to be the repository of the covenant, the stock for Messiah, the witness for God against surrounding polytheism. Repudiation of Jewish wives for foreigners set aside this, God's, design. </p> <p> '''II.''' </p> <p> '''(4)''' In answer to their cavil, "where is the God of judgment?" Messiah's forerunner, followed by the sudden coming of Jehovah Himself the Angel of the covenant (which they had despised) to His temple, is foretold (&nbsp;Malachi 2:17-4:6). He shall on the one hand refine the sons of Levi, so that Judah's offering shall be pleasant unto Jehovah; on the other hand He shall be a swift witness against wrong doers, wherefore "return unto Me," instead of "robbing Me of tithes," "prove Me now herewith and I will pour you out a blessing," etc. But still they cavil at God's service bringing no "profit," while God's people commune together; so "the day of the Lord" cometh, consuming to the proud scorners, but with healing beams of the Sun of righteousness to fearers of God's name; ushered in by the forerunner Elijah, preaching a return to the law of Moses, and to the piety of Israel's forefathers, lest Jehovah come and smite the earth with a curse. </p> <p> '''CANONICITY''' . [[Established]] by New Testament quotations (&nbsp;Matthew 11:10; &nbsp;Matthew 17:12; &nbsp;Mark 1:2; &nbsp;Mark 9:11-12; &nbsp;Luke 1:17; &nbsp;Romans 9:13). The "incense and pure offering from the rising to the setting of the sun" points on to the spiritual sacrifices of self devotion, prayer, and praise under the gospel, based on the once for all completed sacrifice of [[Messiah]] (&nbsp;Psalms 141:2; &nbsp;Revelation 8:3; &nbsp;Hebrews 13:10; &nbsp;Hebrews 13:15-16; &nbsp;Romans 12:1; &nbsp;1 Peter 2:5; &nbsp;1 Peter 2:12); in every place (&nbsp;John 4:21-24; &nbsp;1 Timothy 2:8). Style. [[Bold]] and abrupt, yet with the smoothness of a reasoner rather than a poet, at the same time modeled after the old prophets. </p>

&nbsp;Malachi 1:1&nbsp; Malachi 3:1 <p> Date We can only estimate the date of Malachi's ministry. The dates of most Old Testament prophets are indicated in the superscription of their book by the names of the kings reigning at that time. No kings' names are listed in the superscription of Malachi. The book contains no reference to any historical incident such as an important battle, earthquake, or captivity which might give a historical context to the book. However, we do know the time was postexilic (after 536 B.C.) because of the use of the Persian word for “govenor” (&nbsp;Malachi 1:8 ). The Temple had been rebuilt (&nbsp;Malachi 1:10; &nbsp;Malachi 3:1 ,Malachi 3:1,&nbsp;3:10 ). The [[Edomites]] had suffered a crushing blow from an outside invader, perhaps the [[Nabateans]] (&nbsp;1 [[Maccabees]] 5:25 ). The Nabateans were an [[Arab]] tribe who came out of the desert and drove the Edomites out of their homeland in the fifth or sixth centuries B.C. Evidently, Malachi was a contemporary of Nehemiah. Their books show kinship. The same social and religious conditions prevail in both, and Nehemiah's reforms were probably intended to correct some of the social and religious abuses outlined by Malachi (&nbsp;Malachi 3:5; &nbsp;Nehemiah 5:1-13 ). [[Tithing]] is stressed in both (&nbsp;Malachi 3:7-10; &nbsp;Nehemiah 10:37-39 ). [[Divorce]] and mixed marriages were problems in both (&nbsp;Malachi 2:10-16; &nbsp;Nehemiah 10:30; &nbsp;Nehemiah 13:23-28 ). Nehemiah first returned to Jerusalem from Persia in 444 B.C. (&nbsp;Nehemiah 1:1; &nbsp;Nehemiah 2:1 ); therefore, Malachi should be dated after 450 B.C. </p> <p> The people of Israel who returned to Jerusalem from Babylon and Persia in 536 B.C. came with high hopes. In &nbsp;Isaiah 40-55 the prophet painted a future for those repatriated people in such glowing terms that they expected the messianic age to come immediately. The prophets Haggai and Zechariah added to these hopes by assuring the people that unprecedented blessings would come when the Temple was complete. They finished the Temple in 516 B.C. (&nbsp; Ezra 6:14-15 ) and waited and waited, but no blessings came. Instead of blessings they faced drought, famine, poverty, oppression, and unfaithfulness to spouses and to God. [[Moral]] and spiritual laxity, pride, indifference, permissiveness, and skepticism were rife. Malachi tried to rekindle the fires of faith in the hearts of his discouraged people. </p> <p> Book The purpose of Malachi was to assure his people that God still loved them, but He demanded honor, respect, and faithfulness from them. Malachi pointed out religious and social abuses and warned that judgment would come to purge the people of sin unless they repented. The style of the Book of Malachi is that of disputations. This style is not unique to Malachi. Micah and Jeremiah had disputes with false prophets (&nbsp;Micah 2:6-11; &nbsp;Jeremiah 27-28 ). Jeremiah also disputed with God (&nbsp;Jeremiah 12:1-6 ). Job disputed with his friends. The Book of Malachi is made up of six disputation passages and two appendices. The disputes follow a regular form: (1) the prophet stated a premise; (2) the hearers challenged the statement; and (3) God and the prophet presented the supporting evidence. </p> <p> Outline </p> <p> I. A dispute about God's love (&nbsp;Malachi 1:1-5 ) </p> <p> II. A dispute about God's honor and fear (&nbsp;Malachi 1:6-2:9 ) </p> <p> [[Iii. A]]  dispute about faithfulness (&nbsp;Malachi 2:10-16 ) </p> <p> IV. A dispute about God's justice (&nbsp;Malachi 2:17-3:5 ) </p> <p> V. A dispute about repentance (&nbsp;Malachi 3:6-12 ) </p> <p> VI. A dispute about speaking against God (&nbsp;Malachi 3:13-4:3 ) </p> <p> VII Two appendices (&nbsp;Malachi 4:4-6 ) </p> <p> A. An admonition to remember the law of Moses (&nbsp;Malachi 4:4 ) </p> <p> B. An announcement of the sending of Elijah (&nbsp;Malachi 4:5-6 ) </p> <p> Ralph L. Smith </p>

<p> [[Malachi]] ( ''Măl'A-Ki'' ), ''Messenger Of Jehovah.'' The last of the prophets of the Old Testament, and called "the seal" because his prophecies form the closing book of the canon of the Old Testament. Of his personal life nothing is known but what can be gleaned from his book. He flourished after the captivity, later than Haggai and Zechariah, at a time when the temple was completed, and was probably a contemporary of Nehemiah, b.c. 433. His prophecies are at once denunciatory of prevailing vices, and close with a prophecy of the coming of Messiah, and foretells that Elijah will return as a forerunner of Messiah—a prediction which found its striking fulfilment by the mission of John the Baptist &nbsp;Malachi 4:5; &nbsp;Luke 1:17; &nbsp;Matthew 11:14; &nbsp;Matthew 17:12. </p>

<p> (Heb. Malaki', '''''מִלְאָכַי''''' '', Nmessenger;'' Sept. in the title '''''Μαλαχαίς''''' , but in ch. 1, it renders '''''Ἄγγελος''''' '''''Αὐτοῦ''''' '','' Vulg. ''Malachias'' ) '','' the last of the minor prophets, and the latest writer in the canon of the O.T. (comp. &nbsp;Malachi 4:4-6). What is known of him is so intimately connected with his prophecies that it will be most convenient to consider the whole subject together. In doing so we will, at the same time, treat any doubtful questions involved. '''I.''' ''Personal Account. '''''—''''' '' The name Malachi is rendered by some ''My Angel,'' but it is usually regarded as contracted from Malachijah, "messenger of Jehovah," like Abi (&nbsp;2 Kings 18:2) from Abijah (&nbsp;2 Chronicles 29:1). The traditionists regard the name as having been given to the prophet on account of the beauty of his person and his unblemished life. The name means an ''Angel,'' angels being, in fact, the messengers of God; and, as the prophets are often styled angels or messengers of Jehovah, it is supposed by some that "Malachi" is merely a general title descriptive of this character, and not a proper name. So Hengstenberg, ''Christol.'' 3:372 sq. </p> <p> Of his personal history nothing is known (see Dr. [[Davidson]] in Horne's Introd. new ed. 2:894 sq.). A tradition preserved in Pseudo-Epiphanius (De Vitis Proph.) relates that Malachi was of the tribe of Zebulun, and born after the captivity at Sopha ( '''''Σοφᾶ''''' ,? Saphir) in the territory of that tribe. According to the same apocryphal story he died young, and was buried with his fathers in his own country. Jerome, in the preface to his [[Commentary]] on Malachi, mentions a belief which was current among the Jews, that Malachi was identical with Ezra the priest, because the circumstances recorded in the narrative of the latter are also mentioned by the prophet. The Targum of [[Jonathan]] ben-Uzziel, on the words "by the hand of Malachi" (&nbsp;Malachi 1:1), gives the gloss "whose name is called Ezra the scribe." With equal probability Malachi has been identified with Mordecai, Nehemiah, and Zerubbabel. The Sept., as above noted renders "by Malachi" (&nbsp;Malachi 1:1), "by the hand of his angel;" and this translation appears to have given rise to the idea that Malachi, as well as Haggai and John the Baptist, was an angel in human shape (comp. &nbsp;Malachi 3:1; &nbsp;2 [[Esdras]] 1:40; Jerome, Comm. in Mag. 1:13). [[Cyril]] alludes to this belief only to express his disapprobation, and characterizes those who hold it as romancers ( '''''Ο''''' '''''‰''''' '''''Μάτην''''' '''''Ἐῤῥαψῳδήκασιν''''' , '''''Κ''''' . '''''Τ''''' . '''''Λ''''' .). The current opinion of the Jews is that of the Talmud, in which this question is mooted, and which decides, it seems to us rightly, that this prophet is not the same with Mordecai, or Ezra, or Zerubbabel, or Nehemiah, whose claims had all been advocated by different parties, but a distinct person named Malachi ( ''Bab. Megillah,'' 15:1). Another Hebrew tradition associates Malachi with Haggai and Zechariah as the companions of Daniel when he saw the vision recorded in &nbsp;Daniel 10:7 (Smith's ''Select Discourses,'' p. 214; A.D. 1660), and as among the first members of the Great Synagogue, which consisted of 120 elders (Isidore, De Vita et Morte Sanct. ch. li). For a notice of prophecy of the succession of the Roman pontiffs attributed to him, see the Studien u. Kritiken, 1857, p. 555 sq.). (See St Malachy). </p> <p> '''II.''' ''Date Of His Prophecies. '''''—''''' '' Although there has been a faint disposition to regard Zechariah as the last of the prophets (Lactant. ''De Velra Sapent.'' 4:5), the received opinion decides for Malachi. Accordingly [[Aben-Ezra]] calls him " '''''‘''''' the end of the prophets;" Kimchi, "the last of them;" and not seldom he is distinguished by the rabbins as "the seal of the prophets." Cyril makes him contemporary with Haggai and Zechariah, or a little later. [[Syncellus]] (p. 240 B) places these three prophets under Joshua the son of Josedec. That Malachi was contemporary with Nehemiah is rendered probable by a comparison of &nbsp;Malachi 2:8 with &nbsp;Nehemiah 13:15; &nbsp;Nehemiah 2:10-16 with &nbsp;Nehemiah 13:23, etc.; and &nbsp;Malachi 3:7-12 with &nbsp;Nehemiah 13:10, etc. That he prophesied after the times of Haggai and Zechariah is inferred from his omitting to mention the restoration of the Temple, and from no allusion being made to him by Ezra. The captivity was already a thing of the long past, and is not referred to. The existence of the Temple-service is presupposed in 1:10; 3:1, 10. The Jewish nation had still a political chief (&nbsp;Malachi 1:8), distinguished by the same title as that borne by Nehemiah (&nbsp;Nehemiah 12:26), to which [[Gesenius]] assigns a Persian origin. Hence Vitringa concludes that Malachi delivered his prophecies after the second return of Nehemiah from Persia (&nbsp;Nehemiah 13:6), and subsequently to the thirty-second year of Artaxerxes Longimanus (B.C. cir. 420), which is the date adopted by Kennicott and Hales, and approved by Davidson (Introd. p. 985). The date B.C. 410 cannot be far from correct. </p> <p> It may be mentioned that in the Seder Olam Rabba (p. 55, ed. Meyer) the date of Malachi's prophecy is assigned, with that of Haggai and Zechariah, to the second year of Darius; and his death in the Seder Olam Zuta (p. 105) is placed, with that of the same two prophets, in the fifty-second year of the [[Medes]] and Persians. The principal reasons adduced by Vitringa, and which appear conclusively to fix the time of Malachi's prophecy as contemporary with Nehemiah, are the following: The offenses denounced by Malachi as prevailing among the people, and especially the corruption of the priests by marrying foreign wives, correspond with the actual abuses with which Nehemiah had to contend in his efforts to bring about a reformation (comp. &nbsp;Malachi 2:8 with &nbsp;Nehemiah 13:29). The alliance of the high-priest's family with Tobiah the Ammonite (&nbsp;Nehemiah 13:4; &nbsp;Nehemiah 13:28) and [[Sanballat]] the [[Horonite]] had introduced neglect of the customary Temple-service, and the offerings and tithes due to the [[Levites]] and priests, in consequence of which the Temple was forsaken (&nbsp;Nehemiah 13:4-13) and the [[Sabbath]] openly profaned (&nbsp;Nehemiah 13:15-21). The short interval of Nehemiah's absence from Jerusalem had been sufficient for the growth of these corruptions, and on his return he found it necessary to put them down with a strong hand, and to do over again the work that Ezra had done a few years before. From the striking parallelism between the state of things indicated in Malachi's prophecies and that actually existing on Nehemiah's return from the court of Artaxerxes, it is on all accounts highly probable that the efforts of the secular governor were on this occasion seconded by the preaching of "Jehovah's messenger," and that Malachi occupied the same position with regard to the reformation under Nehemiah as Isaiah held in the time of Hezekiah, and Jeremiah in that of Josiah. The last chapter of canonical Jewish history is the key to the last chapter of its prophecy. See Noel Alexander, De Malachia Propheta, in his Hist. Eccles. 3:642 sq.; Vitringa, idem, in his Observationes Sociae, vol. 2; Hebenstreit, Disp. in Malachi (Lips. 1731 sq.). </p> <p> '''III.''' ''Contents Of The Book. '''''—''''' '' The prophecies of Malachi are comprised in four chapters in our version, as in the Sept., Vulgate, and Peshito-Syriac. In the Hebrew the 3d and 4th form but one chapter. The whole prophecy naturally divides itself into three sections, in the first of which Jehovah is represented as the loving father and ruler of his people (&nbsp;Malachi 1:2 to &nbsp;Malachi 2:9); in the second, as the supreme God and father of all (&nbsp;Malachi 2:10-16); and in the third, as their righteous and final judge (&nbsp;Malachi 2:17 - end). These may be again subdivided into smaller sections, each of which follows a certain order: first, a short sentence; then the skeptical questions which might be raised by the people; and, finally, their full and triumphant refutation. The formal and almost scholastic manner of the prophecy seemed to Ewald to indicate that it was rather delivered in writing than spoken publicly. But though this may be true of the prophecy in its present shape, which probably presents the substance of oral discourses, there is no reason for supposing that it was not also pronounced orally in public, like the warnings and denunciations of the older prophets, however it may differ from them in vigor of conception and high poetic diction. </p> <p> '''1.''' The first section of the prophet's message consists of two parts; the first (&nbsp;Malachi 1:1-8) addressed to the people generally, in which Jehovah, by his messenger, asserts his love for them, and proves it, in answer to their reply, '''''‘''''' "Wherein hast thou loved us?" by referring to the punishment of Edom as an example. The second part (&nbsp;Malachi 1:6 to &nbsp;Malachi 2:9) is addressed especially to the priests, who had despised the name of Jehovah, and had been the chief movers of the defection from his worship and covenant. They are rebuked for the worthlessness of their sacrifices and offerings, and their profanation of the Temple thereby (&nbsp;Malachi 1:7-14). The denunciation of their offense is followed by the threat of punishment for future neglect (&nbsp;Malachi 2:1-3), and the character of the true priest is drawn as the companion picture to their own (&nbsp;Malachi 2:5-9). </p> <p> '''2.''' In the second section (&nbsp;Malachi 2:10-16) the prophet reproves the people for their intermarriages with the idolatrous heathen, and the divorces by which they separated themselves from their legitimate wives, who wept at the altar of Jehovah, in violation of the great law of marriage which God the father of all, established at the beginning. </p> <p> '''3.''' The judgment, which the people lightly regard, is announced with all solemnity, ushered in by the advent of the Messiah. The Lord, preceded by his messenger shall come to his Temple suddenly, to purify the land from its iniquity, and to execute swift judgment upon those who violate their duty to God and their neighbor. The first part (&nbsp;Malachi 2:17 to &nbsp;Malachi 3:5) of the section terminates with the threatened punishment; in the second (&nbsp;Malachi 3:6-12) the faithfulness of God to his promises is vindicated, and the people are exhorted to repentance, with its attendant blessings; in the third (&nbsp;Malachi 3:13 to &nbsp;Malachi 4:6) they are reproved for their want of confidence in God, and for confusing good and evil. The final severance between the righteous and the wicked is then set forth, and the great day of judgment is depicted, to be announced by the coming of Elijah, or John the Baptist, the forerunner of Christ (&nbsp;Matthew 11:14; &nbsp;Matthew 17:10-13). </p> <p> '''IV.''' ''Style. '''''—''''' '' The diction of Malachi offers few, if any, distinguishing characteristics. His language is suitable to the manner of his prophecy. [[Smooth]] and easy to a remarkable degree, it is the style of the reasoner rather than of the poet. The rhythm and imagery of his writings are substantially those of the old prophets, but they possess no remarkable vigor or beauty. We miss the fiery prophetic eloquence of Isaiah, and have in its stead the calm and almost artificial discourse of the practiced orator, carefully modeled upon those of the ancient prophets. His phraseology is accounted for by his living during that decline of Hebrew poetry which we trace more or less in all the sacred writings posterior to the captivity. In general the language is concise, clear, and polished, and the manner of introducing a new line of argument or a new range of thought is most striking. Here the peculiarity is to be noticed, that there is no longer the ancient dramatic manner displayed, but a kind of dialogue has taken its place, which is carried on between God and the people or the priests, whose half-mocking questions are enlarged upon and finally answered with scorn by the mouth of the messenger. He seems fully aware of being the last of the sacred bards (&nbsp;Malachi 3:1), and the epoch of transition from the glowing energetic fullness of the inspired seer, who speaks to the people as the highest power suddenly and forcibly moves him, to the carefully studied and methodically constructed written discourse, becomes strangely apparent in him. We find both the ancient prophetic improvised original exhortation, with its repetitions and apparent incongruities, and the artificially composed address, with its borrowed ideas well arranged and its euphonious words well selected. This circumstance has probably also given rise to the notion that we have only in his book a summary of his orations: a work containing, as it were, the substance only of his addresses, written out by himself from his recollections an opinion which we do not share. Of peculiarities of phraseology we may notice the occurrence of passages like '''''ונשא''''' '''''אתכם''''' '''''אליו''''' (&nbsp;Malachi 2:3), '''''כסה''''' '''''חמס''''' '''''עלאּלבושו''''' (&nbsp;Malachi 2:16), etc. </p> <p> '''V.''' ''Canonicity And Integrity. '''''—''''' '' The claim of the book of Malachi to its place in the canon of the Old Testament has never been disputed, and its authority is established by the references to it in the New Testament (&nbsp;Matthew 11:10; &nbsp;Matthew 17:12; &nbsp;Mark 1:2; &nbsp;Mark 9:11-12; &nbsp;Luke 1:17; &nbsp;Romans 9:13). Philo, Josephus, Melito, Jerome, and other ancient authorities, mention it, and quote from it as in accordance with our present copies. Nor is there anything, either in its language or the circumstances of its time, the manners and customs touched upon, or its topographical and geographical allusions, that could give rise to the slightest critical suspicion. </p> <p> Its text is one of the purest and best preserved, and no glosses to it are to be found in the Codd., such as had to be added to correct the corruptions of other books. The differences in the various ancient versions arise only from the differences of the vowels assumed or found by the translators in their copies. The few variants which occur in the different texts are so unimportant that they do not call for any detailed remark. </p> <p> '''VI.''' ''Commentaries. '''''—''''' '' [[Special]] exegetical helps on the whole book are as follows, a few of the most important of which we designate by an asterisk prefixed: Ephraem Syrus, ''Explanation'' (in Syriac, in his ''Opp.'' v. 312); Rupertus Tuitiensis, ''In Malachi'' (in his ''Opp.'' 1:520); D. Kimchi and S. Jarchi's commentaries, tr. into Latin by De Muis (Paris, 1618, 4to); Aben- Ezra's and other Jewish commentaries, tr. into Latin by Hebenstreet (Lips. 1746, 4to); D. Kimchi's and Aben-Ezra's commentaries, in Latin by Bohle (Rost. 1637, 4to); Kimchi's alone, by [[Carpzov]] (Lips. 1679, 8vo), by Miinster (Basil. 1530, 8vo); Aben-Ezra's alone, by Mitnster (ib. 1530, 8vo), by Borgwall (Upsal. 1707, 8vo); Abrabanel's, by Meyer (Hammon. 1685, 4to); Luther, Commentarius (in Opp., Wittenb. edit., 4:520; in German, by Agricola, 1555); Melancthon, Explicationes (Vitemb. 1553; also in Opp. 2:541); Draconis, Explanaciones (Lips. 1564, folio); Chytreus, Explicatio (Rost. 1568, 8vo; also in Opp. 2:455); Moller, Expositio (Vitemb. 1569, 8vo); Brocardus, interpretatio [including Cant., Hag., and Zech.] (L. B. 1580, 8vo); Gryneus, Hlypomnnemata (Genesis 1582, 8vo; Basil. 1583, 1612, 4to); Polanus, Analysis (Basil- 1597, 1606, 8vo); Baldwin, Commentarius [includ. Hag. and Zech.] (Vitemb. 1610, 8vo); De Quiros, Commentarii [includ. Nah.] (Hispal. 1622; Lugd. 1623, fol.); Tarnow, Commentarius (iost. 1624, 4to); [[Stock]] and Torshell, Commentary (Lond. 1641,fol.); Acosta, Commentarius [including Ruth, etc.] (Lugd. 1641,fol.); Sclater, Commentary (Lon.don, 1650, 4to); Ursinus, Commentarius (Francof. 1652, 8vo); Martinus, Observationes (Gronimg. 1647,4to; 1658, 8vo); Varenius, Trifolium [including Hag. and Zech.] (Rost. 1662, 4to); Pocock, Commentary (Oxf. 1677, fol.; also in Works, 119); [[Van]] Til, Commentarius (L.B. 1701, 4to); Kippen, Observationes (Gryph. 1708, 4to); Wessel. Enucleatio (Lub. 1729, 4to); *Venema, Commentsarius (Leon. 1759, 4to); Fischer, Prolusio (Lips. 1759, etc.); Bahrat, Commnentatrius (Lips. 1768, 8vo); *Faber, Comment(atio (Onold. 1779, 4to); Rosenm '''''Ü''''' ller, [[Scholia]] (Lips. 1828. 8vo); *Reinke, Commentar (Giessen, 1856, 8vo); *Moore, Com, mentary [including Hag. and Zech.] (N. Y. 1856, 8vo); Kohler, Er'kl run'g (Erlang. 1865, 8vo). (See Minor Prophets). </p>

<p> ''''' mal´a ''''' - ''''' kı̄ ''''' : </p> <p> 1. Name of the [[Prophet]] </p> <p> 2. The Prophet's Times </p> <p> 3. Contents </p> <p> 4. Style </p> <p> 5. [[Message]] </p> <p> [[Literature]] </p> 1. Name of the Prophet: <p> The last book of the Old Testament. Nothing is known of the person of Malachi. Because his name does not occur elsewhere, some scholars indeed doubt whether "Malachi" is intended to be the personal name of the prophet. But none of the other prophetic books of the Old Testament is anonymous. The form מלאכי , <i> ''''' mal'ākhı̄ ''''' </i> , signifies "my messenger"; it occurs again in &nbsp; Malachi 3:1; compare &nbsp;Malachi 2:7 . But this form of itself would hardly be appropriate as a proper name without some additional syllable such as יהּ , <i> ''''' [[Yah]] ''''' </i> , whence <i> ''''' mal'ākhiah ''''' </i> , i.e. "messenger of Yahweh." Haggai, in fact, is expressly designated "messenger of Yahweh" (&nbsp;Haggai 1:13 ). Besides, the superscriptions prefixed to the book, in both the [[Septuagint]] and the Vulgate, warrant the supposition that Malachi's full name ended with the syllable יהּ . At the same time the Septuagint translates the last clause of &nbsp;Malachi 1:1 , "by the hand of <i> his </i> <i> messenger </i> ," and the Targum reads, "by the hand of my angel, whose name is called Ezra the scribe." Jerome likewise testifies that the Jews of his day ascribed this last book of prophecy to Ezra ( <i> V. Praef. in duodecim Prophetas </i> ). But if Ezra's name was originally associated with the book, it would hardly have been dropped by the collectors of the prophetic Canon who, lived only a century or two subsequent to Ezra's time. Certain traditions ascribe the book to Zerubbabel and Nehemiah; others, still, to Malachi, whom they designate as a [[Levite]] and a member of the "Great Synagogue." Certain modern scholars, however, on the basis of the similarity of the title (&nbsp;Malachi 1:1 ) to &nbsp;Zechariah 9:1; &nbsp;Zechariah 12:1 , declare it to be anonymous; but this is a rash conclusion without any substantial proof other than supposition. The best explanation is that of Professor G.G. Cameron, who suggests that the termination of the word "Malachi" is adjectival, and equivalent to the Latin <i> angelicus </i> , signifying "one charged with a message or mission" (a missionary). The term would thus be an official title; and the thought would not be unsuitable to one whose message closed the prophetical Canon of the Old Testament, and whose mission in behalf of the church was so sacred in character (1-vol <i> HDB </i> ). </p> 2. The Prophet's Times: <p> Opinions vary as to the prophet's exact date, but nearly all scholars are agreed that Malachi prophesied during the Persian period, and after the reconstruction and dedication of the second temple in 516 Bc (compare &nbsp;Malachi 1:10; &nbsp;Malachi 3:1 , &nbsp;Malachi 3:10 ). The prophet speaks of the people's governor" (Hebrew <i> ''''' peḥāh ''''' </i> , &nbsp;Malachi 1:8 ), as do Haggai and Nehemiah (&nbsp;Haggai 1:1; &nbsp;Nehemiah 5:14; &nbsp;Nehemiah 12:26 ). The social conditions portrayed are unquestionably those also of the period of the Restoration. More specifically, Malachi probably lived and labored during the times of Ezra and Nehemiah. Serious abuses had crept into Jewish life; the priests had become lax and degenerate, defective and inferior sacrifices were allowed to be offered upon the temple altar, the people were neglecting their tithes, divorce was common and God's covenant was forgotten and ignored; just such abuses as we know from the Book of Neh were common in his day (compare &nbsp;Nehemiah 3:5; &nbsp;Nehemiah 5:1-13 ). Yet, it is doubtful whether Malachi preached during Nehemiah's active governorship; for in &nbsp;Malachi 1:8 it is implied that gifts might be offered to the "governor," whereas Nehemiah tells us that he declined all such (&nbsp; Nehemiah 5:15 , &nbsp;Nehemiah 5:18 ). On the other hand, the abuses which Malachi attacked correspond so exactly with those which Nehemiah found on his 2nd visit to Jerusalem in 432 Bc (&nbsp;Nehemiah 13:7 ff) that it seems reasonably certain that he prophesied shortly before that date, i.e. between 445 and 432 BC. As Dr. J.M.P. Smith says, The Book of Mal fits the situation amid which Nehemiah worked as snugly as a bone fits its socket" ( <i> ICC </i> , 7). That the prophet should exhort the people to remember the law of Moses, which was publicly read by Ezra in the year 444 BC, is in perfect agreement with this conclusion, despite the fact that Stade, Cornill and Kautzsch argue for a date prior to the time of Ezra. On the other hand, Nagelsbach, Kohler, Orelli, [[Reuss]] and Volck rightly place the book in the period between the two visits of Nehemiah (445-432 BC). </p> 3. Contents: <p> The book, in the main, is composed of two extended polemics against the priests (&nbsp;Malachi 1:6 through 2:9) and the people (&nbsp; Malachi 2:10 through 4:3), opening with a clear, sharp statement of the prophet's chief thesis that [[Yahweh]] still loves Israel (&nbsp; Malachi 1:2-5 ), and closing with an exhortation to remember the Law of Moses (&nbsp;Malachi 4:4-6 ). After the title or superscription (&nbsp;Malachi 1:1 ) the prophecy falls naturally into seven divisions: </p> <p> (1) &nbsp;Malachi 1:2-5 , in which Malachi shows that Yahweh still loves Israel because their lot stands in such marked contrast to Edom's. They were temporarily disciplined; Edom was forever punished. </p> <p> (2) &nbsp;Malachi 1:6 through 2:9, a denunciation of the priests, the Levites, who have become neglectful of their sacerdotal office, indifferent to the Law, and unmindful of their covenant relationship to Yahweh. </p> <p> (3) &nbsp;Malachi 2:10-16 , against idolatry and divorce. Some interpret this section metaphorically of Judah as having abandoned the religion of his youth (&nbsp;Malachi 2:11 ). But idolatry and divorce were closely related. The people are obviously rebuked for literally putting away their own Jewish wives in order to contract marriage with foreigners (&nbsp;Malachi 2:15 ). Such marriages, the prophet declares, are not only a form of idolatry (&nbsp;Malachi 2:11 ), but a violation of Yahweh's intention to preserve to Himself a "godly seed" (&nbsp;Malachi 2:15 ). </p> <p> (4) &nbsp;Malachi 2:17 through 3:6, an announcement of coming judgment. Men are beginning to doubt whether there is longer a God of justice (&nbsp; Malachi 2:17 ). Malachi replies that the Lord whom the people seek will suddenly come, both to purify the sons of Levi and to purge the land of sinners in general. The nation, however, will not be utterly consumed (&nbsp;Malachi 3:6 ). </p> <p> (5) &nbsp;Malachi 3:7-12 , in which the prophet pauses to give another concrete example of the people's sins: they have failed to pay their tithes and other dues. Accordingly, drought, locusts, and famine have ensued. Let these be paid and the nation will again prosper, and their land will become "a delightsome land." </p> <p> (6) &nbsp;Malachi 3:13 through 4:3, a second section addressed to the doubters of the prophet's age. In &nbsp; Malachi 2:17 , they had said, "Where is the God of justice?" They now murmur: "It is vain to serve God; and what profit is it that we have kept his charge?" The wicked and the good alike prosper (&nbsp;Malachi 3:14 , &nbsp;Malachi 3:15 ). But, the prophet replies, Yahweh knows them that are His, and a book of remembrance is being kept; for a day of judgment is coming when the good and the evil will be distinguished; those who work iniquity will be exterminated, while those who do righteously will triumph. </p> <p> (7) &nbsp;Malachi 4:4-6 , a concluding exhortation to obey the Mosaic Law; with a promise that Elijah the prophet will first come to avert, if possible, the threatened judgment by reconciling the hearts of the nation to one another, i.e. to reconcile the ideals of the old to those of the young, and vice versa. </p> 4. Style: <p> Malachi was content to write prose. His Hebrew is clear and forceful and direct; sometimes almost rhythmical. His figures are as numerous as should be expected in the brief remnants of his sermons which have come down to us, and in every case they are chaste and beautiful (&nbsp;Malachi 1:6; &nbsp;Malachi 3:2 , &nbsp;Malachi 3:3 , &nbsp;Malachi 3:17; &nbsp;Malachi 4:1-3 ). His statements are bold and correspondingly effective. The most original feature in his style is the lecture-like method which characterizes his book throughout; more particularly that of question and answer. His style is that of the scribes. It is known as the didactic-dialectic method, consisting first of an assertion or charge, then a fancied objection raised by his hearers, and finally the prophet's refutation of their objection. [[Eight]] distinct examples of this peculiarity are to be found in his book, each one containing the same clause in Hebrew, "Yet ye say" (&nbsp;Malachi 1:2 , &nbsp;Malachi 1:6 , &nbsp;Malachi 1:7; &nbsp;Malachi 2:14 , &nbsp;Malachi 2:17; &nbsp;Malachi 3:7 , &nbsp;Malachi 3:8 , &nbsp;Malachi 3:13 ). This debating style is especially characteristic of Malachi. Ewald called it "the dialogistic" method. Malachi shows the influence of the schools (compare his use of "also" and "again" in &nbsp;Malachi 1:13; &nbsp;Malachi 2:13 , which is equivalent to our "firstly," "secondly," etc.). </p> 5. Message: <p> Malachi's message has a permanent value for us as well as an immediate value for his own time. He was an intense patriot, and accordingly his message was clean-cut and severe. His primary aim was to encourage a disheartened people who were still looking for Haggai's and Zechariah's optimistic predictions to be fulfilled. Among the lessons of abiding value are the following: (1) That ritual is an important element in religion, but not as an end in itself. [[Tithes]] and offerings are necessary, but only as the expression of sincere moral and deeply spiritual life (&nbsp;Malachi 1:11 ). (2) That a cheap religion avails nothing, and that sacrifices given grudgingly are displeasing to God. [[Better]] a temple closed than filled with such worshippers (&nbsp;Malachi 1:8-10 ). (3) That divorce and intermarriage with heathen idolaters thwarts the purpose of God in securing to Himself a peculiar people, whose family life is sacred because it is the nursery of a "godly seed" (&nbsp;Malachi 2:15 ). (4) That there is eternal discipline in the Law. Malachi places the greatest emphasis upon the necessity of keeping the Mosaic Law. The priests, he says, are the custodians and expounders of the Law. At their mouth the people should seek knowledge. "To undervalue the Law is easy; to appraise it is a much harder task" (Welch). With Malachi, no less than with Christ Himself, not one jot or tittle should ever pass away or become obsolete. </p> Literature. <p> Driver, "Minor Prophets," II, <i> New </i> <i> Century Bible </i> (1906); G. A. Smith, "The Book of the Twelve Prophets," <i> Expositor's Bible </i> (1898); Dods, <i> Post-Exilian Prophets: </i> "Hag," "Zec," "Mal"; "Handbooks for Bible Classes"; J. M. P. Smith, <i> Icc </i> (1912). Among the numerous other commentaries on Mal may be mentioned: Eiselen (1907), Marti (1903), Nowack (1903), Orelli (1908), Wellhausen (1898), Van Hoonacker (1908) and Isopeocul (1908). The various Introductions to the Old Testament should also be consulted, notably those by Driver (1910), Strack (1906), Wildeboer (1903), Gautier (1906), Cornill (1907), Konig (1893); and the articles entitled "Malachi" in the various Dicts. and Bible Encs: e.g. in <i> Encyclopedia Biblica </i> (1902), by C. 0. Torrey; in <i> Hdb </i> (1901), by A. O. Welch; in 1-vol <i> Hdb </i> (1909), by G. G. Cameron; and <i> [[Re]] </i> (1905), by Volck. </p>