Malachi is the last of the minor prophets. His ministry was around 420 BC. He is therefore a post-exile prophet to Judah.
The temple was rebuilt in 515 BC. Jerusalem’s walls were rebuilt in 443 BC. But Israel was still under the control of Persia. Judah was a sub-province of the Perian satrapy of Abar Nahara. The Persians collected taxes which created shortages in the land but otherwise they left the Jews largely alone.
Little is known about Malachi. We can’t even be sure of his name – “malachi” means “the messenger”. (“malakayu” – the messenger of Yahweh). Jewish tradition identifies him as a member of the Great Synagogue which collected and preserved the scriptures.
After Malachi, Adonai closed the Old Testament canon historically and prophetically.
Purpose of the Book of Malachi.
The post-exile community had become morally and religiously lax and it was in this setting in which Malachi writes. The Book of Malachi is about the error of forgetting the love of Adonai. With Adonai’s love and loyalty in doubt, sacred commitments no longer remain sacred. The people causing Malachi concern were questioning the reality of their sin and the faithfulness of Adonai; a people hardened through and through.
The message of Malachi is that we have a great, loving and holy God who has unchanging and glorious purposes for His people. Adonai calls for genuine worship, fidelity to Himself and to one another, and for expectant faith confident in what He is doing and says He will do in this world and for His people.
Adonai’s love is paramount. It is expressed in Malachi in terms of His election of and protection of Israel above all the nations of the world. Adonai has served Judah out of His unchanging love. Thus, He requires Judah to live up to its obligations by obedience, loyalty and sincere worship. The love relationship between Adonai and Judah is the model for how people were expected to treat other members of the community. They were required to be faithful in all dealings with one another.
As a community devoted to Adonai, His people enjoy His protection and provision. But failure to live right before Adonai and one another will bring Adonai’s judgment. Thus, Adonai’s people could not expect the joy of His blessings if they continue to fail in their duties to Him and to one another.
Before Adonai would hold Judah in the balance of judgment, He would grant one last call for repentance. A forerunner would precede the fearsome Day of the Lord and the coming of Adonai’s kingdom on earth.
Themes of the Book of Malachi.
The Book of Malachi starts with a strong statement of Adonai’s love for His people and continues with Adonai asking His priests to honour Him in sacrifice and teaching. Adonai then reproaches His people for their unfaithfulness to one another, particularly in matters of divorce, intermarriage with idolators and for violence. The Book of Malachi ends with the promise of Elijah as a forerunner of the coming Messiah.
Towards the end of the book, there is described a confrontation between a disappointed God and a disappointed people – the bickering voices of the people on one side, and the stern warning voice from Adonai on the other side.
Only Messiah could provide a way out of this impasse. Malachi speaks of the one who would prepare the way for Messiah.
Malachi is concerned about how the people and the priests should act in the temple. His emphasis is on the attitude of those who bring their worship to the temple – on what is in their hearts.
Malachi shares concerns expressed by Nehemiah, who was Governor of Judah around 440 BC.
There concerns are: – marriage to foreign women (Neh. 13: 23 – 27), not paying tithes (Neh. 13: 10 – 14), neglecting the sabbath (Neh.13: 15 – 27), a corrupt priesthood (Neh. 13: 7 – 9) and injustice (Neh. 5: 1 – 13).
The priests of Malachi’s time were indifferent to the rules of worship (1: 6 – 14) and the people themselves had been apathetic about their offerings. They were also expressing scepticism about Adonai’s love for them (1: 2 “In what way have You loved us?).
The people’s suspicions about the motives of Adonai towards them, resulted in a half-hearted response to Him. Their apathy toward Adonai was reflected in their relationships with one another, especially their spouses. Such men ignored the fact the Lord was a witness to their marriage. The prophecy of Malachi is Adonai’s response to their loveless condition.
Outline of the Book of Malachi.
1: 1 – 5. reminder of Adonai’s love for Israel despite their ingratitude.
1: 6 – 14. sacrilege of the priests; contempt for Adonai’s altar and honour.
2: 1 – 3. contempt for Adonai’s glory.
2: 4 – 9. contempt for Adonai’s law.
2: 10 – 16. rebuke for the people over divorce and mixed marriage.
2: 17 – 3: 1. the coming of the Messiah.
3: 7. the backsliding of the people and a challenge to repent.
3: 8 – 12. robbing Adonai of tithes and offerings.
3: 13 – 15. false charges and criticism of Adonai by Israel.
3: 16 – 18. restoration of and consolation for the faithful remnant.
4: 1. judgment on the wicked.
4: 2 – 3. the certainty of the coming day and of the Messiah to the remnant.
4: 4 – 6. the promise of Elijah in the coming days. A closing exhortation to obedience with the promise of the prophet.
We will look at seven extracts from Malachi.
Malachi 1: 1 – 5. Reminder of the love of Adonai for Israel.
“The burden of the word of the Lord to Israel by Malachi.
“I have loved you”, says the Lord. “Yet you say, “In what way have you loved us?” Was not Esau Jacob’s brother?”, says the Lord. “Yet Jacob I have loved; but Esau I have hated, and laid waste his mountains and his heritage for the jackals of the wilderness.”
Even though Edom has said, “We have been impoverished, but we will return and build the desolate places.” Thus says the Lord of hosts: “They may build, but I will throw down: they shall be called the Territory of Wickedness, and the people against whom the Lord will have indignation forever.
Your eyes shall see, and you shall say, “The Lord is magnified beyond the border of Israel.”
The first thing to notice is that the word through Malachi for Israel is a “burden” i.e., something which is heavy to hear and bare. Adonai is like a loving parent who speaks with fatherly affection. However, His chosen people were like rebellious children who challenge His claim of having love for them.
Adonai protests, “I have loved you” but the curt reply is “In what way have you loved us?” Adonai graciously answers noting that He chose Jacob and not Esau (“hated” here means “did not chose”). Adonai’s love for Jacob was expressed in His electing grace in extending His covenant to Jacob and his descendants. In His sovereign purposes, Adonai set His love on the one and not the other.
Adonai forcibly presents the great privilege of Israel as His chosen. This contrasts with the nation of Edom (a nation descended from Esau). Edom would face destruction because of its self-pride and unbelief.
Israel, at this time, was only thinking of what they had lost since the captivity and how feeble the nation was now. Thus, their incredulity over claims of love and concern and their insolent challenge to Adonai. Their attitude was one of why should we bother about a God up there, when life down here is miserable?
3: 14 “It is useless to serve God; what profit is it that we have kept His ordinances?” Of course, they had not been keeping them.
Adonai’s electing love towards Israel – undeserved but persistently granted –is reiterated by the Lord Himself and is illustrated by His choice of Jacob and his descendants. It is unconditional and completely apart from any consideration of human merit. Adonai elected Jacob and his descendants to become the heirs of promise.
Romans 9: 15 “… I will have compassion on whosoever I will have compassion.”
Edom (later called Idumea) would be destroyed by Nebuchadnezzar and later by neighbouring nations. Although the Edomites would try to rebuild, Adonai would negate their efforts because of their history of idolatry.
Israel, on the other hand, is restored. And although complete restoration has been delayed, it will come, and the nation will witness to Adonai’s gracious rulership both within and beyond its borders.
Malachi 1: 6 – 14. The sins of the priests: sacrilege and refusing to give Adonai His proper glory.
Verse 10.
“Who is even among you who would shut the doors, so that you not kindle fire on My altar in vain? I have no pleasure in you,” says the Lord of hosts.”
In a choice between service without gratitude and no service at all, Adonai would choose the latter. The wrong approach to worship gives no “pleasure” but true worship from godly people brings Adonai real joy.
Psalm 147: 11.
“The Lord takes pleasure in those who fear Him, in those who hope in HIs mercy.”
Here we see the term, “shut the doors”. Adonai’s desire is for someone to shut the temple doors, thereby preventing the useless, insincere presentation of sacrifices with which these priests dishonoured Him.
Isaiah 1: 13.
“Bring Me no more futile sacrifices …”
There is a lesson here on how to approach worship – never in a routinised or perfunctory manner.
Malachi 2: 10 –16. Rebuke for the people over divorce and mixed marriage.
2: 16.
“For the Lord God of Israel says that He hates divorce, for it covers one’s garments with violence, “says the Lord of hosts. “Therefore take heed to your spirit, that you do not deal treacherously.”
The problem in Malachi’s time was that men were dumping their wives, to marry younger women who were not part of Adonai’s covenant people. Intermarriage in the land had been explicitly prohibited by Adonai because of the risk of spiritual pollution (Exodus 34: 13 – 16). Israel was to remain a separate people. Unless they became true proselytes, pagan women would lead their husbands into idolatry. Those Jewish men who married them, profaned Adonai’s temple and the covenant community. Solomon’s violations of this law had opened the way for idolatry to enter Judah.
Marriage is something which Adonai loves. Divorce, other than as a consequence of adultery, is something He hates. The Lord’s people were polluting something which He loved. The union of a marriage is formal, public, legal and sacred. Two become “one flesh” (Genesis 2: 24). Casual attitudes to marriage vows and duties are seen as the action of a traitor. A link is made between divorce and violence (“covering one’s garments with violence”). This figurative expression covers all forms of injustice like the blood of a murder victim. Adonai sees unwarranted divorce as a gross act of sin which like the blood splattered from a murder victim on the killer, leaves evidence of the evil deed.
Matthew 5: 32.
“… whoever divorces his wife for any reason except for sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.”
Malachi 3: 1 – 6. The coming Messiah.
“Behold I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming,” says the Lord of hosts.
But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire and like launderers’ soap.
He will sit as a refiner and a purifier of silver; He will purify the sons of Levi, and purge them as gold and silver, that they may offer to the Lord an offering of righteousness.
Then the offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old, as in former years.
And I will come near you for judgment; I will be a swift witness against sorcerers, against adulterers, against perjurers, against those who exploit wage earners and widows and orphans, and against those who turn away an alien – because they do not fear Me,” says the Lord of hosts.
“For I am the Lord, I do not change; therefore you are not consumed, O sons of Jacob …”
The messenger to “prepare the way before Me” is identified by Matthew and Mark as John the Baptist. Three persons are mentioned here; Adonai sends John the Baptist who will prepare the way for the coming Messiah. Messiah will appear “suddenly”; both the righteous and the wicked will be surprised when He arrives.
The “Messenger of the covenant” is of course a messianic title, referring to the New Covenant (Jeremiah 31: 33). “He is coming” – not immediately but definitely.
In verse 2 Malachi moves to the second coming of Messiah; one of judgment and purification.
The reference to “refiner’s fire” and “launderers’ soap” indicates cleansing and purification. Fire burns impurities off metal and soap is an alkali which whitens, removing stain (the stain of sin). These agents purify but without destroying. The Saviour King will Himself sift the people in preparation for His reign.
In verse 5, the term “judgment”, could be translated “Justice”. The people who wondered where the God of justice was, will have their answer.
In the millennial kingdom, the sacrifices of the people will be “pleasant” to the Lord as they will be a memorial for a redeemed nation, commemorating the Lord Yeshua’s sacrifice at Golgotha.
Having spoken vehemently of the nation’s evil, we might expect the result to be complete destruction. However, the Lord does not “change” and therefore His mercy will prevail.
Malachi 3: 6 – 12. The Challenge to Repent.
“For I am the Lord, I do not change: therefore you are not consumed O sons of Jacob.
Yet from the days of your fathers you have gone away from My ordinances and have not kept them. Return to Me, and I will return to you,” says the Lord of hosts. “But you said, “In what way shall we return?”
Will a man rob God? Yet you have robbed Me! But you say, “In what way have we robbed you?” In tithes and offerings.
You are cursed with a curse, for you have robbed Me, even the whole nation.
Bring all the tithes into the storehouse, that there may be food in My house, and try Me now in this,” says the Lord of hosts. “If I will not open for you the windows of heaven and pour out for you such blessings that there will not be room enough to receive it.
“And I will rebuke the devourer for your sakes, so that he will not destroy the fruit of your ground, nor shall the vine fail to bear fruit for you in the field,” says the Lord of hosts.
“And all nations will call you blessed, for you will be a delightful land,” says the Lord of hosts.”
The history of Israel is a long, sad story of departure from Adonai. “Return” here means for the people repentance, renewal and restoration.
The people’s failure here is in the payment of tithes and offerings. When tithes were not paid the priests were deprived and had to give up their ministry to work the land to produce for themselves. But as well as the priests and Levites, the tithes supported widows, orphans and foreigners. So many suffered as well as the religious life of the community. Their real iniquity was robbing Adonai. Tithes were an acknowledgment that everything belonged to Him and that He was the Giver of all possessions.
But also, the people’s disobedience had led to a loss of production from the land and the livestock. The people were calling this Adonai’s injustice when, in fact, He was being mercifully patient with them. In the light of Israel’s history of rebellion, the nation’s existence was due only to the Lord’s unchanging character and unswerving commitment to the covenant made with the patriarchs.
We see here a people unwilling to admit their sin and need for repentance. They are as unrighteous as ever (“In what way do we need to return?”).
If they would reverse their conduct of robbing Adonai, He would shower their work with true abundance, protect their crops from locusts (“the devourer”) and they would be a delight to the nations. One of the ways that “all nations” would be drawn to the worship of the Lord would be by seeing how well Israel was faring with the Lord as their God; with such incredible plenty so “that there will not be enough room to receive it.”
The reward for the faithful in the Old Testament was material wealth and security; for us the reward for faithful stewardship is spiritual riches.
Malachi 3: 16 – 18. Consolation/Restoration for the Faithful Remnant.
“Then those who feared the Lord spoke to one another, and the Lord listened and heard them; so a book of remembrance was written before Him for those who fear the Lord and who meditate on His name.
“They shall be Mine,” says the Lord of hosts, “on the day that I make them My jewels. And I will spare them as a man spares his own son who serves him.”
Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him.”
Here we hear about those who did place themselves under the law; those “who feared the Lord”. Adonai does not ignore those who are faithful to Him. There is opened “a book of remembrance”; perhaps like the Lamb’s Book of Life. Adonai never forgets His promise and He remembers and values the good people do.
Philippians 4: 8 and 9.
“Finally, brethren, Whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy – meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you.”
In verse 17, we can see the pride that Adonai has in His obedient children; His “jewels” – His special treasure. What a wonderful term of endearment!
In verse 18, we see that the righteous is “one who serves God”. To serve Adonai means putting Him first, obeying His commands and finding one’s chief joy in the advancement of His name.
Malachi 4: 1 – 6. The certainty of the coming day of Messiah for the wicked and for the faithful remnant.
“For behold, the day is coming, burning like an oven, and all the proud, yes, all who do wickedly will be stubble. And the day which is coming shall burn them up,” says the Lord of hosts, “that will leave them neither root nor branch.
But to you who fear My name the Sun of Righteousness shall arise with healing in His wings; and you shall go out and grow fat like stall-fed calves.
“You shall trample the wicked, for they shall be ashes under the soles of your feet on the day that I do this,” says the Lord of hosts.
“Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel, with statutes and judgments.
Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.
And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.”
Old Testament scripture consistently describes a “coming” day when Adonai will deal with the wicked (“the proud”) i.e., all who refuse to repent will be cast into the fire of hell. But the righteous remnant, “you who fear My name”, and who hold Adonai in wonder and awe, respond to Him with constant faith, and will be rewarded.
While the wicked will be devoured by the heat of Adonai’s wrath, those who repent will feel the Lord’s warmth (“the Sun of Righteousness”). The prophet compares Messiah who has “healing wings” to a mother hen bringing comfort to the chicks whom she gathers underneath her.
In verse 3, the destruction of the wicked is appreciated by those who suffered at their hands; they become “ashes under … your feet.” Ashes were poured on footpaths to provide a more solid pathway during wet weather. Here the wicked are compared to ashes which the righteous will tread down as a result of Adonai’s judgment. If there is no repentance, judgment and destruction for the impenitent will be inescapable.
In verse 4, the people are advised to “remember the law of Moses”; it is something they should recall. The command is to act on the teaching that has come from Adonai.
In verse 5, “Elijah” is promised. There are three ways that this prophecy could be looked at. It may be a reference to John the Baptist. Or it may refer to the appearance of Elijah at the Transfiguration. Or an Elijah-type figure will appear at the end times.
Option 3 seems most likely. His task will be to preach reconciliation to Adonai, so that souls can be saved. He will have success, “He will turn the hearts … “. There will be judgment but with an offer of mercy.
Conclusion.
We can take many lessons from the Book of Malachi but principally that we should never forget the love which Adonai has for those who are His.
We have a great, loving and holy God who is unchanging and has glorious purposes for His people.
Our response must be humble faith, genuine worship and to live in expectation and hope, as we await the certainty of the coming of the messianic kingdom.
AMEN.