MALACHI
“My messenger.”
Prophet and author of the last book of the OT (Mal. 1:1); He is only known by this writing. Since Malachi means “my messenger,” certain commentators have thought that it is not a proper name, but rather a title of a scribe, perhaps Ezra himself.
However, since each of the books of the major prophets and the eleven minor prophets give the name of their author in the heading, it is plausible that this is also the case in this book.
A. Content:
(a) The love that God manifested to Israel by choosing Jacob and not Esau (Mal. 1:2-5) is not reciprocated:
(A) The priests in the offerings (Mal. 1:6-14); threat of punishment on priests who break the Law of God, observed in the past (Mal. 2:1-9).
(B) Denouncement of perfidy, of mixed marriages with pagans, of the repudiation of legitimate wives, of violence (Mal. 2:10-17).
(b) Imminence of judgment, of the coming of the precursor, and of the Lord himself, messenger of the Covenant, who will purify the Levites and punish the wicked (Mal. 3:1-6; cf. Ex. 23:20-23 ; Mt. 11:10).
(c) Call to repentance, because the Lord will come to bless, to judge, to destroy the fallacious arguments of the unbelievers who say: “It is useless to serve God.”
Those who, turning away from sin, have served Jehovah will be a special treasure to Him; sinners will be burned (Mal. 3:7-4:3). Exhortation to remember the Law of Moses; announcement of the coming of Elijah, who will prepare the great and terrible day of Jehovah (Mal. 4:4-6; Mt. 17:10-13; Lk. 1:17).
When Malachi’s prophecy was proclaimed, the Jews had no king, but a governor (Mal. 1:8), undoubtedly appointed by the king of Persia (Neh. 5:14). The temple of Zerubbabel already existed, and burnt offerings were offered on the altar, as in ancient times (Mal. 1:7-10).
Thus, Malachi is evidently later than Haggai and Zechariah. After returning from Babylon, there was a new vigor in religious life, but it resulted in nothing more than the rebuilding of the Temple and the walls of Jerusalem. The corruption of the priests and the members of the people was characteristic in the time of Nehemiah (Neh. 13).
Although there are exegetes who place Malachi before the return of Ezra (458 BC) or before 444 BC, it is undoubtedly appropriate to place him later. In the year 433 B.C. Nehemiah was called to the court of Persia.
It is possible that Malachi wrote his prophecy then, because it could hardly have been written while Nehemiah was governor (Mal. 1:8; cf. Neh. 5:15, 18). Thus, the date of writing is probably around the year 433 or 432 BC.
B. The unity and genuineness: of this work is recognized even by critics.
The NT gives full testimony to the canonical authority and doctrine of Malachi (cf. Mal. 4:5-6 and Mt. 11:10, 14; 17:11-12; Mr. 9:11-12; Lk. 1: 17; cf. Mal. 3:1 and Mt. 11:10; Mr. 1:2; cf. Mal. 1:2-3 and Rom. 9:13).
This last book of the OT ends with a recommendation to observe the law of Moses (Mal. 4:4), a reference to the prophets (represented by Elijah, v. 5) and the clear announcement of a Messiah, who will judge the people according to divine law and will save those who fear Jehovah (Mal. 3:1-3; 4:1-2, 6).
The NT begins where the Old ends. The forerunner, in the person of John the Baptist (Mal. 3:1; Mr. 1:2; Luke 1:76), appears, and behind him the true light shines and brings healing in its rays (Mal. 4: 2; Jn. 8:12; 9:5; 1 Jn. 2:8).
Moses and Elijah appeared on the Mount of Transfiguration to bear witness that the old dispensation was fulfilled on the cross of Calvary (Mal. 4:4-5; Luke 9:30-31).
Malachi’s prophecy will have a full and definitive fulfillment; Elijah himself will be the forerunner of the Second Coming of the Messiah, when He comes for the great and terrible day of Jehovah (Mal. 3:2-5; 4:1, 5-6; Mark 9:12).