Israel Beloved of God
“Yet you say, ‘In what way have You loved us?’
Was not Esau Jacob’s brother?”
Says the Lord.
“Yet bJacob I have loved;
And alaid waste his mountains and his heritage
For the jackals of the wilderness.”
“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 athrow down;
They shall be called the Territory of Wickedness,
And the people against whom the Lord will have indignation forever.
Polluted Offerings
And a servant his master.
bIf then I am the Father,
Where is My honor?
And if I am a Master,
Where is My reverence?
Says the Lord of hosts
To you priests who despise My name.
cYet you say, ‘In what way have we despised Your name?’
But say,
‘In what way have we defiled You?’
By saying,
b‘The table of the Lord is1 contemptible.’
Is it not evil?
And when you offer the lame and sick,
Is it not evil?
Offer it then to your governor!
Would he be pleased with you?
Would he baccept you favorably?”
Says the Lord of hosts.
That He may be gracious to us.
aWhile this is being done by your hands,
Will He accept you favorably?”
Says the Lord of hosts.
aSo that you would not kindle fire on My altar in vain?
I have no pleasure in you,”
Says the Lord of hosts,
b“Nor will I accept an offering from your hands.
My name shall be great bamong the Gentiles;
cIn every place dincense shall be offered to My name,
And a pure offering;
eFor My name shall be great among the nations,”
Says the Lord of hosts.
In that you say,
a‘The table of the1 Lord is defiled;
And its fruit, its food, is contemptible.’
‘Oh, what a aweariness!’
And you sneer at it,”
Says the Lord of hosts.
“And you bring the stolen, the lame, and the sick;
Thus you bring an offering!
bShould I accept this from your hand?”
Says the Lord.
Who has in his flock a male,
And takes a vow,
But sacrifices to the Lord bwhat is blemished—
For cI am a great King,”
Says the Lord of hosts,
“And My name is to be feared among the nations.
Malachi
MALACHI forms the transition link between the two dispensations, the Old and the New, "the skirt and boundary of Christianity" [TERTULLIAN], to which perhaps is due the abrupt earnestness which characterizes his prophecies. His very name is somewhat uncertain. Malachi is the name of an office, rather than a person, "My messenger," and as such is found in Malachi 3:1. The Septuagint favors this view in Malachi 1:1; translate, not "by Malachi," but "by the hand of His messenger" (compare Haggai 1:13). Malachi is the last inspired messenger of the Old Testament, announcing the advent of the Great Messenger of the New Testament. The Chaldee paraphrase identifies him with Ezra wrongly, as Ezra is never called a prophet but a scribe, and Malachi never a scribe but a prophet. Still it hence appears that Malachi was by some old authorities not regarded as a proper name. The analogy of the headings of other prophets, however, favors the common view that Malachi is a proper name. As Haggai and Zechariah, the contemporary prophets, supported Joshua and Zerubbabel in the building of the temple, so he at a subsequent period supported the priest Ezra and the governor Nehemiah. Like that ruler, he presupposes the temple to have been already built (Malachi 1:10; Malachi 3:1-10). Both alike censure the abuses still unreformed (Nehemiah 13:5, Neh. 13:15-30, the profane and mercenary character of the priests, the people's marriages contracted with foreigners, the non-payment of the tithes, and want of sympathy towards the poor on the part of the rich (Nehemiah 6:7) implies that Nehemiah was supported by prophets in his work of reformation. The date thus will be about 420 BC, or later. Both the periods after the captivity (that of Haggai and Zechariah, and that of Malachi) were marked by royal, priestly, and prophetic men at the head of God's people. The former period was that of the building of the temple; the latter, that of the restoration of the people and rebuilding of the city. It is characteristic of the people of God that the first period after the restoration was exclusively devoted to the rebuilding of the temple; the political restoration came secondarily. Only a colony of fifty thousand settled with Joshua and Zerubbabel in Palestine (Ezra 2:64). Even these became intermingled with the heathen around during the sixty years passed over by Ezra in silence (Ezra 9:6-15; Nehemiah 1:3). Hence a second restoration was needed which should mould the national life into a Jewish form, re-establishing the holy law and the holy city—a work effected by Ezra and Nehemiah, with the aid of Malachi, in a period of about half a century, ending with the deaths of Malachi and Nehemiah in the last ten years of the fifth century BC; that is, the "seven weeks" (Daniel 9:25) put in the beginning of the "seventy" by themselves, to mark the fundamental difference between them, the last period of Old Testament revelation, and the period which followed without any revelation (the sixty-two weeks), preceding the final week standing out in unrivalled dignity by itself as the time of Messiah's appearing. The seventy weeks thus begin with the seventh year of Artaxerxes who allowed Ezra to go to Jerusalem, 457 BC, in accordance with the commandment which then went forth from God. Ezra the priest performed the inner work of purifying the nation from heathenish elements and reintroducing the law; while Nehemiah did the outer work of rebuilding the city and restoring the national polity [AUBERLEN]. VITRINGA makes the date of Malachi's prophecies to be about the second return of Nehemiah from Persia, not later than 424 BC, the date of Artaxerxes' death (Nehemiah 13:6). About this time Socrates was teaching the only approach to a pure morality which corrupt Athens ever knew. MOORE distinguishes six portions: (1) Charge against Israel for insensibility to God's love, which so distinguished Israel above Edom (Malachi 1:1-5). (2) The priests are reproved for neglect and profanation (Mal. 1:6-2:9). (3) Mixed marriages, and the wrongs done to Jewish wives, are reproved (Malachi 2:10-16). (4) Coming of Messiah and His forerunners (Mal. 2:17-3:6). (5) Reproof for tithes withheld (Malachi 3:7-12). (6) Contrast between the godly and the ungodly at the present time, and in the future judgment; exhortation, therefore, to return to the law (Mal. 3:13-4:6).
The style is animated, but less grand, and the rhythm less marked, than in some of the older prophets.
The canonicity of the book is established by the references to it in the New Testament (Matthew 11:10; Matthew 17:12; Mark 1:2; Mark 9:11-12; Luke 1:17; Romans 9:13).
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