TheBook of Malachi (Hebrew:מַלְאָכִ֔י,Malʾāḵī) is the last book of theNeviim contained in theTanakh, canonically the last of theTwelve Minor Prophets. In most Christian orderings, the grouping of theprophetic books is the last section of theOld Testament, making Malachi the last book before theNew Testament. The book has four chapters.[1]
The author may or may not have been identified by the titleMalachi. Its title has frequently been understood as a proper name, although itsHebrew meaning is simply "My Messenger" (theSeptuagint reads "his messenger") and would not have been a proper name at the time of its writing. "Malachi" is often assumed to be apseudonym used by the real writer so he would not face retribution for his prophecies. Jewish tradition states that the book was written byEzra the scribe.[2]
Most scholars regard the book as the result of multiple stages of redaction;[3] most of its text originated in thePersian period, with the oldest stratum from around 500 BCE and redactions into theHellenistic period.[4]
Little is known of the biography of the author of the Book of Malachi, although it has been suggested that he may have been Levitical. Due to the similarities between Malachi and Ezra's emphasis on forbidding marriage to foreign pagan women, theTalmud and certainTargums, such asTargum Jonathan, identifyEzra as the author of Malachi. This is the traditional view held by most Jews and some Christians.[9][10] The Catholic priest and historianJerome suggests that this may be because Ezra is seen as an intermediary between the prophets and the "great synagogue." According toJosephus, Ezra died and was buried "in a magnificent manner in Jerusalem".[11] If the tradition that Ezra wrote under the name "Malachi" is correct, then he was probably buried in theTomb of the Prophets, the traditional resting place of Malachi,Haggai, andZechariah.
The name "Malachi" occurs in the superscription at 1:1 and in 3:1, although most consider it unlikely that the word refers to the same character in both of these references. According to the editors of the 1897Easton's Bible Dictionary, some scholars believe the name "Malachi" is not aproper noun but rather an abbreviation of "messenger ofYah".[12] This reading could be based on Malachi 3:1, "Behold, I will sendmy messenger...", if "my messenger" is taken literally as the nameMalachi.[13] Thus, there is substantial debate regarding the identity of the book's author and many assume that "Malachi" is an anonymous pen-name. However, others disagree. Other scholars, including the editors of theCatholic Encyclopedia, argue that the grammatical evidence leads us to conclude that Malachi is in fact a name, asserting: "We are no doubt in presence of an abbreviation of the nameMál'akhîyah, that is Messenger ofElohim."[14]
Some scholars consider bothZechariah 9–14 and Malachi to be anonymous, which explains their placement at the end of the twelve minor prophets.[13]Julius Wellhausen,Abraham Kuenen, andWilhelm Gustav Hermann Nowack argue thatMalachi 1:1 is a late addition, pointing toZechariah 9:1 and12:1.[citation needed] Another interpretation of the authorship comes from theSeptuagint superscription,ὲν χειρὶ ἀγγήλου αὐτοῦ, which can be read as either "by the hand of his messenger" or as "by the hand of his angel". The "angel" reading found an echo among the ancientChurch Fathers and ecclesiastical writers, and even gave rise to the "strangest fancies", especially among the disciples ofOrigen.[14][15]
There are very few historical details in the Book of Malachi. The greatest clue as to its dating may lie in the fact that the Persian-era term for governor (Imperial Aramaic:פח,romanized: peḥ) is used in 1:8. This points to a post-exilic (that is, after 538 BCE) date of composition both because of the use of the Persian period term and becauseJudah had a king before the exile. Since, in the same verse, the temple has been rebuilt, the book must also be later than 515 BCE.[16] Malachi was apparently known to the author of theBook of Sirach early in the second century BCE. Because of the development of themes in the book of Malachi, most scholars assign it to a position after theBook of Haggai and theBook of Zechariah,[17][18] close to the time when Ezra andNehemiah[18] came toJerusalem in 445 BCE.[19]
The Book of Malachi was written to correct what the author saw as the lax religious and social behavior of theIsraelites – particularly the priests – in post-exilicJerusalem. Although the prophets urged the people ofJudah andIsrael to see their exile as punishment for failing to uphold their covenant with God, it was not long after they had been restored to the land and toTemple worship that the people's commitment to their God began, once again, to wane. It was in this context that the prophet commonly referred to as Malachi delivered his prophecy.
In 1:2, Malachi has the people of Israel question God's love for them. This introduction to the book illustrates the severity of the situation which Malachi addresses. The graveness of the situation is also indicated by the dialectical style with which Malachi confronts his audience. Malachi proceeds to accuse his audience of failing to respect God as God deserves. One way in which this disrespect is made manifest is through the substandard sacrifices which Malachi claims are being offered by the priests. While God demands animals that are "without blemish" (Leviticus 1:3, NRSV), the priests, who were "to determine whether the animal was acceptable" (Mason 143), were offering blind, lame and sick animals for sacrifice because they thought nobody would notice.
In 2:1, Malachi states Yahweh Sabaoth is sending a curse on the priests who have not honored him with appropriate animal sacrifices: "Now, watch how I am going to paralyze your arm and throw dung in your face--the dung from your very solemnities--and sweep you away with it. Then you shall learn that it is I who have given you this warning of my intention to abolish my covenant with Levi, says Yahweh Sabaoth."
In 2:10, Malachi addresses the issue of divorce. On this topic, Malachi deals with divorce both as a social problem ("Why then are we faithless to one another ... ?" 2:10) and as a religious problem ("Judah ... has married the daughter of a foreign god" 2:11). In contrast to theBook of Ezra, Malachi urges each to remain steadfast to the wife of his youth.
Malachi also criticizes his audience for questioning God's justice. He reminds them that God is just, exhorting them to be faithful as they await that justice. Malachi quickly goes on to point out that the people have not been faithful. In fact, the people are not giving God all that God deserves. Just as the priests have been offering unacceptable sacrifices, so the people have been neglecting to offer their fulltithe to God.
The book of Malachi is divided into three chapters in theHebrew Bible and theGreek Septuagint and four chapters in theLatin Vulgate. The fourth chapter in the Vulgate consists of the remainder of the third chapter starting at verse 3:19.
The majority of scholars consider the book to be made up of six distinct oracles. According to this scheme, the book of Malachi consists of a series of disputes betweenYahweh and the various groups within theIsraelite community. In the course of the book's three or four chapters, Yahweh is vindicated while those who do not adhere to the law ofMoses are condemned. Some scholars have suggested that the book, as a whole, is structured along the lines of a judicial trial, a suzerain treaty or a covenant—one of the major themes throughout theHebrew Scriptures. Implicit in the prophet's condemnation of Israel's religious practices is a call to keep Yahweh's statutes.
The Book of Malachi draws upon various themes found in other books of the Bible. Malachi appeals to the rivalry betweenJacob and Esau and of Yahweh's preference for Jacob contained inBook of Genesis 25–28. Malachi reminds his audience that, as descendants of Jacob (Israel), they have been and continue to be favoured by God as God's chosen people. In the second dispute, Malachi draws upon the Levitical Code (e.g.Leviticus 1:3) in condemning the priest for offering unacceptable sacrifices.
In the third dispute (concerning divorce), the author of the Book of Malachi likely intends his argument to be understood on two levels. Malachi appears to be attacking either the practice of divorcing Jewish wives in favour of foreign ones (a practice whichEzra vehemently condemns) or, alternatively, Malachi could be condemning the practice of divorcing foreign wives in favour ofJewish wives (a practice which Ezra promoted). Malachi appears adamant that nationality is not a valid reason to terminate a marriage, "For I hate divorce, says the Lord . . ." (2:16).
In many places throughout theHebrew Scriptures – particularly theBook of Hosea – Israel is figured as Yahweh's wife or bride. Malachi's discussion of divorce may also be understood to conform to this metaphor. Malachi could very well be urging his audience not to break faith with Yahweh (the God of Israel) by adopting new gods or idols. It is quite likely that, since the people ofJudah were questioning Yahweh's love and justice (1:2, 2:17), they might be tempted to adopt foreign gods. William LaSor suggests that, because the restoration to the land of Judah had not resulted in anything like the prophesied splendor of themessianic age which had been prophesied, the people were becoming quite disillusioned with their religion.
Illustration of the coming of God's Messenger in 3:1, byFranciszek Żmurko
Indeed, the fourth dispute asserts that judgment is coming in the form of a messenger who "is like refiner's fire and like fullers' soap . . ." (3:2).
Following this, the prophet provides another example of wrongdoing in the fifth dispute – that is, failing to offer full tithes. In this discussion, Malachi hasYahweh request the people to "Bring the full tithe . . . [and] see if I will not open the windows of heaven for you and pour down on you an overflowing blessing" (3:10). This request offers the opportunity for the people to amend their ways. It also stresses that keeping the Lord's statutes will not only allow the people to avoid God's wrath, but will also lead to God's blessing. (It is this portion of Malachi which is used as support for the view that tithing is required of Christians.)
In the sixth dispute, the people of Israel illustrate the extent of their disillusionment. Malachi has them say "'It is vain to serve God . . . Now we count the arrogant happy; evildoers not only prosper, but when they put God to the test they escape'" (3:14–15). Once again, Malachi has Yahweh assure the people that the wicked will be punished and the faithful will be rewarded.
In the light of what Malachi understands to be an imminent judgment, he exhorts his audience to "Remember the teaching of my servantMoses, that statutes and ordinances that I commanded him atHoreb for all Israel" (4:4; 3:22, MT). Before theDay of the Lord, Malachi declares thatElijah (who "ascended in a whirlwind into heaven . . . [,]" 2Kings 2:11) will return to earth in order that people might follow in God's ways.
Primarily because of its messianic promise, the Book of Malachi is frequently referred to in theChristianNew Testament. What follows is a brief comparison between the Book of Malachi and the New Testament texts which refer to it (as suggested in Hill 84–88).
Quotation from Malachi 3:1 in an Austrian church: "The Lord shall come to his temple."
"For from the rising of the sun to its setting my name is great among the nations," (1:11)
"so that the name of our Lord Jesus may be glorified in you" (2 Thessalonians1:12)
"Lord, who will not fear and glorify your name?" (Revelation15:4)
"For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the Lord of hosts. But you have turned aside from the way; you have caused many to stumble by your instruction; you have corrupted the covenant of Levi, says the Lord of hosts," (2:7–8)
"therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach" (Matthew23:3)
"Have we not all one father?" (2:10)
"yet for us there is one God, the Father" (1 Corinthians8:6)
"See, I am sending my messenger to prepare the way before me" (3:1)
"See, I am sending my messenger ahead of you, who will prepare your way" (Mark1:2)
"See, I am sending my messenger ahead of you, who will prepare your way before you" (Matthew11:10†,Luke7:27)
"But who can endure the day of his coming, and who can stand when he appears?" (3:2)
"for the great day of their wrath has come, and who is able to stand?" (Revelation6:17)
"and he will purify the descendants of Levi and refine them like gold and silver" (3:3)
"so that the genuineness of your faith . . . being more precious than gold that, though perishable, is tested by fire . . ." (1 Peter1:7)
"against those who oppress the hired workers in their wages" (3:5)
"Listen! The wages of the laborers who mowed your fields, which you kept back by fraud" (James5:4)
"For I, Jehovah, change not;" (3:6)
"Jesus Christ is the same yesterday and today and forever." (Hebrews13:8)
"Return to me, and I will return to you," (3:7)
"Draw near to God, and he will draw near to you" (James4:8)
"But for you who revere my name the sun of righteousness shall rise," (4:2)
"By the tender mercy of our God, the dawn from on high will break upon us," (Luke1:78)
"Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah come." (4:5)
"Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah come. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the earth with a curse." (4:5–6)
"With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous," (Luke1:17)
Although many Christians believe that themessianic prophecies of the Book of Malachi have been fulfilled in the life of Jesus, most Jews continue to await the coming of the prophetElijah who will prepare the way for the Lord.
^Kessler, Rainer. 2011. Maleachi. p. 59-61.Herders theologischer Kommentar zum Alten Testament, Freiburg, Germany: Herder.
^Schart, Aaron (2021). Julia M. O'Brien (ed.).The Oxford Handbook of the Minor Prophets. Oxford University Press. p. 540-542.doi:10.1093/oxfordhb/9780190673208.013.32.ISBN978-0-19-067320-8.Most commentators consider the book of Malachi to be the product of multiple redactional activities (see O'Brien 1990, 51–57; Kessler 2011, 59–61)…In sum, the oldest stratum of the book is likely to date to around 500. Most of the text originates from the Achaemenid period. In general, the Persians pursued a policy of peaceful and harmonious unification of nations under Persian domination. The writing of Malachi seems to accept the Persian rule. Kessler (2011) dates the final form of the writing of Malachi later, in the fourth century. Reflections of Hellenization in the wake of Alexander the Great are rare, however. Noetzel considers Ptolemaic influence for the idea that the "sun of righteousness" brings healing (2015). The appendix in 4:5–6 [Heb. 3:23–24], which refers to a profound generation conflict, resonates with the tensions between those who opened themselves to Hellenization and those who strictly rejected it. Ecclesiasticus 49:10 mentions the "twelve prophets" around 180 BCE, probably presupposing the Book of the Twelve Prophets as a scroll. At this time, the book of Malachi must have been almost finished.
^Prefaces to the Commentaries on the Minor Prophets.,Jerome, 406:Origen and his followers believe that (according to his name) he was an angel. But we reject this view altogether, lest we be compelled to accept the doctrine of the fall of souls from heaven.
^LaSor, William Sanford; Hubbard, David Allan; Bush, Frederic William; Allen, Leslie C. (3 Sep 1996).Old Testament Survey: The Message, Form, and Background of the Old Testament. Wm. B. Eerdmans Publishing. p. 415.ISBN9780802837882.
Hill, Andrew E.Malachi: A New Translation with Introduction and Commentary. The Anchor Bible Volume 25D. Toronto: Doubleday, 1998.
LaSor, William Sanford et al.Old Testament Survey: the Message, Form, and Background of the Old Testament. Grand Rapids: William B. Eerdmans, 1996.
Mason, Rex.The Books of Haggai, Zechariah and Malachi. The Cambridge Bible Commentary on the New English Bible. New York, Cambridge University Press, 1977.
