Mal 1 | TNotes | STEP | Book of Malachi — Quick facts: Purpose: To reorient the people to proper conduct in relationships and worship Author: Malachi Date: Likely sometime in the 400s BC Setting: Postexilic Judea, during Persian control, after the Temple had been rebuilt Book of Malachi — Overview: Setting Malachi wrote to Jews in the Persian province of Judea , probably during the reign of King Darius I of Persia (521–486 BC ). Jewish exiles returning from Babylon had recently resettled in Judah, joining others who had not been deported. At the time when Malachi preached, the Temple had been rebuilt, but it paled in comparison to Solomon’s Temple. The priests and the Levites were the power brokers of Judah, yet worship at the Temple was in a sorry state. The apathetic priests actually led people into sin, not out of it. Worshipers offered inferior animals as sacrifices and neglected God’s requirements for tithes and offerings. The hopes raised by Haggai and Zechariah for a revival of David’s dynasty through Zerubbabel seemed to have disappeared. Malachi confronted a people given to religious cynicism, political skepticism, and spiritual disillusionment. They expected prosperity (Hag 2:7 , 18-19 ), a king from David’s line (Ezek 34:13 , 23-24 ), and the new covenant promised through Jeremiah (Jer 31:23 , 31-34 ), but they saw none of these things. In the minds of many, God had failed his people. Summary Malachi presents a brief theology of God intended to correct the wrong thinking of the people of Judah about their covenant relationship with the Lord. Malachi introduces his thesis—that God loves Israel (1:2 )—in his first message (1:2-5 ). The prophet then debates this thesis with his audience in the five messages that follow. The second message (1:6–2:9 ), aimed specifically at the priests and Levites serving in the second Temple, affirms that God is the Lord and Father of all Israel and deserves true worship. The third message (2:10-16 ) extends the implications of God’s love to human relationships, especially marriage. The fourth message (2:17–3:5 ) highlights God’s justice, appeals for honesty in speech and in business, and seeks genuine social concern. The fifth message (3:6-12 ) emphasizes God’s faithfulness to his word and calls Israel to a similar faithfulness in worship, especially in the giving of tithes and offerings. The final message (3:13–4:3 ) reiterates God’s desire for Israel to be honest and faithful in worship, in view of the coming day of the Lord. Malachi’s pastoral heart is evident in his preaching: He begins and ends with a message of encouragement (1:2 ; 4:2 ). Authorship The book of Malachi is silent about its authorship, but it is assumed that the prophet Malachi wrote down his own sermons because of the statement in 1:1 (“the message that the Lord gave ... through the prophet Malachithe message that the Lord gave ... through the prophet Malachi”). We know nothing of Malachi outside of this book; even there, the only biographical information given is that he was a prophet (1:1 ). Date Unlike many other prophetic books, Malachi contains no date formula that links the prophet’s message to the reign of any particular king (e.g., Zeph 1:1 ; Hag 1:1 ; Zech 1:1 ). Malachi’s language is similar to that of Haggai and Zechariah, and it seems likely that Malachi was a slightly later contemporary of these two prophets. It is possible (though not certain) that the battle between the Persians and the Greeks at Marathon (about 490 BC ) prompted Malachi’s message—the prophet may have interpreted the titanic struggle between East and West as a partial fulfillment of Haggai’s prediction that God was about “to shake the heavens and the earth” and “overthrow royal thrones” (Hag 2:21-22 ). It is also possible that Malachi wrote later in the 400s BC . Literary Genre The literary form of Malachi’s prophecies is similar to legal procedures (or trial speeches) and disputations. A disputation pits the speaker against his audience in combative dialogue. In Malachi, the disputation typically features (1) a declared truth claim by the prophet, (2) a rebuttal by the audience phrased as a question, (3) the prophet’s answer to the audience’s rebuttal by restatement of his initial premise, and (4) the presentation of additional supporting evidence. The desired outcome in a covenant lawsuit and in disputation is to leave the opponent speechless by removing all grounds for argument. This rhetorical question-and-argument format gave rise to the dialogue method of exposition peculiar to the later rabbinic schools of Judaism (see also the teaching method of Jesus in Matt 5:21-22 , 27-28 : “You have heard. ... But I say, ...”). Meaning and Message Malachi seeks to motivate people to conform to God’s plan. Malachi’s preaching has an overarching concern with the covenant that established a relationship between God and Israel, with its attendant obligations and responsibilities. Three of Malachi’s messages deal with right relationships. The prophet’s premise is that right knowledge is essential to maintaining right relationships. He addresses right relationships in marriage by decrying divorce and encouraging marital loyalty. He also addresses right relationships in the community at large by focusing on honesty and integrity in the light of God’s character. Malachi calls God’s people back to a right understanding of God as Israel’s Father, Master, and covenant God. Malachi urges a return to right worship through participating in the Temple sacrifices with integrity. Malachi also encourages appropriate giving to God, who is gracious and generous in his response to those who are faithful. 1:1 This is the message (literally An Oracle: The message ) that the Lord gave to Israel: This superscription classifies the book of Malachi as an authoritative message from God and identifies the author and audience, though not the date or occasion. The word oracle imbues Malachi’s message with authority and urgency. His audience was expected to pay attention and respond.

Book of Malachi — Quick facts:

Purpose: To reorient the people to proper conduct in relationships and worship

Author: Malachi

Date: Likely sometime in the 400s BC

Setting: Postexilic Judea, during Persian control, after the Temple had been rebuilt

Book of Malachi — Overview:

Setting
Malachi wrote to Jews in the Persian province of Judea, probably during the reign of King Darius I of Persia (521–486 BC). Jewish exiles returning from Babylon had recently resettled in Judah, joining others who had not been deported.
At the time when Malachi preached, the Temple had been rebuilt, but it paled in comparison to Solomon’s Temple. The priests and the Levites were the power brokers of Judah, yet worship at the Temple was in a sorry state. The apathetic priests actually led people into sin, not out of it. Worshipers offered inferior animals as sacrifices and neglected God’s requirements for tithes and offerings. The hopes raised by Haggai and Zechariah for a revival of David’s dynasty through Zerubbabel seemed to have disappeared.
Malachi confronted a people given to religious cynicism, political skepticism, and spiritual disillusionment. They expected prosperity (Hag 2:7 ^a, 18-19 ^b), a king from David’s line (Ezek 34:13 ^c, 23-24 ^d), and the new covenant promised through Jeremiah (Jer 31:23 ^e, 31-34 ^f), but they saw none of these things. In the minds of many, God had failed his people.

Summary
Malachi presents a brief theology of God intended to correct the wrong thinking of the people of Judah about their covenant relationship with the Lord. Malachi introduces his thesis—that God loves Israel (1:2 ^g)—in his first message (1:2-5 ^h). The prophet then debates this thesis with his audience in the five messages that follow. The second message (1:6–2:9 ⁱ), aimed specifically at the priests and Levites serving in the second Temple, affirms that God is the Lord and Father of all Israel and deserves true worship. The third message (2:10-16 ^j) extends the implications of God’s love to human relationships, especially marriage. The fourth message (2:17–3:5 ^k) highlights God’s justice, appeals for honesty in speech and in business, and seeks genuine social concern. The fifth message (3:6-12 ^l) emphasizes God’s faithfulness to his word and calls Israel to a similar faithfulness in worship, especially in the giving of tithes and offerings. The final message (3:13–4:3 ^m) reiterates God’s desire for Israel to be honest and faithful in worship, in view of the coming day of the Lord.
Malachi’s pastoral heart is evident in his preaching: He begins and ends with a message of encouragement (1:2 ⁿ; 4:2 ^o).

Authorship
The book of Malachi is silent about its authorship, but it is assumed that the prophet Malachi wrote down his own sermons because of the statement in 1:1 ^p (“the message that the Lord gave ... through the prophet Malachithe message that the Lord gave ... through the prophet Malachi”). We know nothing of Malachi outside of this book; even there, the only biographical information given is that he was a prophet (1:1 ^q).

Date
Unlike many other prophetic books, Malachi contains no date formula that links the prophet’s message to the reign of any particular king (e.g., Zeph 1:1 ^r; Hag 1:1 ^s; Zech 1:1 ^t). Malachi’s language is similar to that of Haggai and Zechariah, and it seems likely that Malachi was a slightly later contemporary of these two prophets. It is possible (though not certain) that the battle between the Persians and the Greeks at Marathon (about 490 BC) prompted Malachi’s message—the prophet may have interpreted the titanic struggle between East and West as a partial fulfillment of Haggai’s prediction that God was about “to shake the heavens and the earth” and “overthrow royal thrones” (Hag 2:21-22 ^u). It is also possible that Malachi wrote later in the 400s BC.

Literary Genre
The literary form of Malachi’s prophecies is similar to legal procedures (or trial speeches) and disputations. A disputation pits the speaker against his audience in combative dialogue. In Malachi, the disputation typically features (1) a declared truth claim by the prophet, (2) a rebuttal by the audience phrased as a question, (3) the prophet’s answer to the audience’s rebuttal by restatement of his initial premise, and (4) the presentation of additional supporting evidence. The desired outcome in a covenant lawsuit and in disputation is to leave the opponent speechless by removing all grounds for argument. This rhetorical question-and-argument format gave rise to the dialogue method of exposition peculiar to the later rabbinic schools of Judaism (see also the teaching method of Jesus in Matt 5:21-22 ^v, 27-28 ^w: “You have heard. ... But I say, ...”).

Meaning and Message
Malachi seeks to motivate people to conform to God’s plan. Malachi’s preaching has an overarching concern with the covenant that established a relationship between God and Israel, with its attendant obligations and responsibilities.
Three of Malachi’s messages deal with right relationships. The prophet’s premise is that right knowledge is essential to maintaining right relationships. He addresses right relationships in marriage by decrying divorce and encouraging marital loyalty. He also addresses right relationships in the community at large by focusing on honesty and integrity in the light of God’s character.
Malachi calls God’s people back to a right understanding of God as Israel’s Father, Master, and covenant God. Malachi urges a return to right worship through participating in the Temple sacrifices with integrity. Malachi also encourages appropriate giving to God, who is gracious and generous in his response to those who are faithful.
1:1 ^x This is the message (literally An Oracle: The message) that the Lord gave to Israel: This superscription classifies the book of Malachi as an authoritative message from God and identifies the author and audience, though not the date or occasion. The word oracle imbues Malachi’s message with authority and urgency. His audience was expected to pay attention and respond.
Summary for Mal 1:2-5: 1:2-5 ^y Malachi’s sermons are literary disputations—a format that calls to mind the setting of a courtroom and establishes the tone of a trial for the prophet’s message. This first disputation presents the truth that God loves Israel (1:2 ^z). The prophet then debates this thesis with his audience in the five messages that follow. 1:2 ^aa loved: In portraying a relationship between the Lord and Israel, love has covenant implications. The term may be equated with God’s choice, or election, of Israel as his people. Malachi’s message indicates that the other dimensions of God’s unconditional covenant love for Israel (such as his patient mercy; see 3:6 ^ab, 17 ^ac) are also still operative. See also Rom 9:13 ^ad.
1:3 ^ae rejected (literally hated, the antonym of loved in 1:2 ^af): Love and hate form a polar word pair in Old Testament legal and prophetic texts (see Deut 7:9-10 ^ag; Amos 5:15 ^ah), often used to describe the alienation of a broken covenant relationship. Here, God says that he rejected Esau (and his descendants, the Edomites). Esau had despised and rejected covenant relationship with the Lord (see Gen 25:34 ^ai; 26:34-35 ^aj).

• Esau was the ancestor of the Edomite nation, and his inheritance, the territory of Edom, was located on the southeastern rim of the Dead Sea. The mention of Jacob and Esau calls to mind the twin brothers’ rivalry (Gen 25:23-26 ^ak).
1:4 ^al the Lord of Heaven’s Armies (Hebrew Yahweh tseba’oth): This name for God is prominent in Old Testament prophetic literature. Heaven’s Armies are the angelic armies at God’s command; the phrase emphasizes the invincible power of God.

• The Land of Wickedness: Esau was selfish and contemptuous of the tokens of the Lord’s covenant (see Gen 25:34 ^am). The nation of Edom came to personify the pride of self-centered existence (see Jer 49:16 ^an). The Edomites were also allies of Babylon in the destruction of Jerusalem (see Ps 137:7-9 ^ao; Obad 1:10 ^ap, 12 ^aq).
Summary for Mal 1:6-2:9: 1:6–2:9 ^ar Malachi’s second message affirms the Lord’s role as God and Father of Israel; he alone deserves true worship. The first part (1:6-14 ^as) shows how the Israelites had dishonored God in spite of his fatherly care and masterly power. The second part (2:1-9 ^at) warns the priests of Judah against sacrificing sick and defective animals and faults them for not teaching God’s instructions (2:6-8 ^au). 1:6 ^av shown contempt for my name: God’s name is his reputation or character (cp. Ezek 36:19-24 ^aw). The Judeans were showing how little they thought of God by giving him worthless offerings.
1:7 ^ax defiled the sacrifices?: Ritual uncleanness or contamination disqualified an object or person from being in the ceremonies of worship to the Lord. The defilement in this case resulted from ignoring the laws concerning acceptable animal sacrifices (Lev 22:17-25 ^ay; Deut 15:21 ^az).
1:8 ^ba The governor was Persia’s appointed overseer of the province of Judah. The juxtaposition of my altar (1:7 ^bb) and your governor (1:8 ^bc) reveals a confusion of loyalties among the Levitical priests.

• says the Lord of Heaven’s Armies: This phrase is known as the messenger formula in prophetic speech and signifies that God’s authority stands behind the prophet’s message.
1:12 ^bd Dishonor was an ongoing state of affairs. Ironically, the guardians of Israel’s covenant relationship with the Lord were habitually profaning his Temple with impure sacrifices.
1:14 ^be Cursed: To “bind with a curse” was to deliver an individual over to misfortune as punishment for a serious crime against the community (see Deut 27:15-26 ^bf; Jer 48:10 ^bg). Malachi spoke for the Lord, so the curse was a pronouncement of doom.