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Malachi, The Book of

RELATED: God, Idolatry, Levites, Malachi (the prophet), Prophet(s)
AUTHOR: Malachi (the prophet)
READ: American Standard Version, King James Version, New American Standard Bible
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Easton's Bible Dictionary

The contents of the book are comprised in four chapters. In the Hebrew text the third and fourth chapters (of the A.V.) form but one. The whole consists of three sections, preceded by an introduction ( Malachi 1:1 - 5 ), in which the prophet reminds Israel of Jehovah's love to them. The first section ( Malachi 1:6 - 2:9 ) contains a stern rebuke addressed to the priests who had despised the name of Jehovah, and been leaders in a departure from his worship and from the covenant, and for their partiality in administering the law. In the second ( Malachi 2:9 - 16 ) the people are rebuked for their intermarriages with idolatrous heathen. In the third ( Malachi 2:17 - 4:6 ) he addresses the people as a whole, and warns them of the coming of the God of judgment, preceded by the advent of the Messiah.

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Hitchcock's Dictionary of Bible Names

(no entry)

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Smith's Bible Dictionary

(no entry)

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International Standard Bible Encyclopedia

mal'-a-ki:

1 - 2. (SEE MALACHI)


3. Contents:

The book, in the main, is composed of two extended polemics against the priests (Malachi 1:6 - 2:9) and the people (Malachi 2:10 - 4:3), opening with a clear, sharp statement of the prophet's chief thesis that Yahweh still loves Israel (Malachi 1:2 - 5), and closing with an exhortation to remember the Law of Moses (Malachi 4:4 - 6). After the title or superscription (Malachi 1:1) the prophecy falls naturally into seven divisions:

(1) Malachi 1:2 - 5, in which Malachi shows that Yahweh still loves Israel because their lot stands in such marked contrast to Edom's. They were temporarily disciplined; Edom was forever punished.

(2) Malachi 1:6 - 2:9, a denunciation of the priests, the Levites, who have become neglectful of their sacerdotal office, indifferent to the Law, and unmindful of their covenant relationship to Yahweh.

(3) Malachi 2:10 - 16, against idolatry and divorce. Some interpret this section metaphorically of Judah as having abandoned the religion of his youth (2:11). But idolatry and divorce were closely related. The people are obviously rebuked for literally putting away their own Jewish wives in order to contract marriage with foreigners (2:15). Such marriages, the prophet declares, are not only a form of idolatry (2:11), but a violation of Yahweh's intention to preserve to Himself a "godly seed" (2:15).

(4) Malachi 2:17 - 3:6, an announcement of coming judgment. Men are beginning to doubt whether there is longer a God of justice (2:17). Malachi replies that the Lord whom the people seek will suddenly come, both to purify the sons of Levi and to purge the land of sinners in general. The nation, however, will not be utterly consumed (3:6).

(5) Malachi 3:7 - 12, in which the prophet pauses to give another concrete example of the people's sins: they have failed to pay their tithes and other dues. Accordingly, drought, locusts, and famine have ensued. Let these be paid and the nation will again prosper, and their land will become "a delightsome land."

(6) Malachi 3:13 - 4:3, a second section addressed to the doubters of the prophet's age. In 2:17, they had said, "Where is the God of justice?" They now murmur: "It is vain to serve God; and what profit is it that we have kept his charge?" The wicked and the good alike prosper (3:14 , 15). But, the prophet replies, Yahweh knows them that are His, and a book of remembrance is being kept; for a day of judgment is coming when the good and the evil will be distinguished; those who work iniquity will be exterminated, while those who do righteously will triumph.

(7) Malachi 4:4 - 6, a concluding exhortation to obey the Mosaic Law; with a promise that Elijah the prophet will first come to avert, if possible, the threatened judgment by reconciling the hearts of the nation to one another, i.e. to reconcile the ideals of the old to those of the young, and vice versa.

4. Style:

Malachi was content to write prose. His Hebrew is clear and forceful and direct; sometimes almost rhythmical. His figures are as numerous as should be expected in the brief remnants of his sermons which have come down to us, and in every case they are chaste and beautiful (Malachi 1:6 ; 3:2 , 3 , 17 ; 4:1-3). His statements are bold and correspondingly effective. The most original feature in his style is the lecture-like method which characterizes his book throughout; more particularly that of question and answer. His style is that of the scribes. It is known as the didactic-dialectic method, consisting first of an assertion or charge, then a fancied objection raised by his hearers, and finally the prophet's refutation of their objection. Eight distinct examples of this peculiarity are to be found in his book, each one containing the same clause in Hebrew, "Yet ye say" (Malachi 1:2 , 6 , 7 ; 2:14 , 17 ; 3:7 , 8 , 13). This debating style is especially characteristic of Malachi. Ewald called it "the dialogistic" method. Malachi shows the influence of the schools (compare his use of "also" and "again" in Malachi 1:13 ; 2:13, which is equivalent to our "firstly," "secondly," etc.).

5. Message:

Malachi's message has a permanent value for us as well as an immediate value for his own time. He was an intense patriot, and accordingly his message was clean-cut and severe. His primary aim was to encourage a disheartened people who were still looking for Haggai's and Zechariah's optimistic predictions to be fulfilled. Among the lessons of abiding value are the following:

(1) That ritual is an important element in religion, but not as an end in itself. Tithes and offerings are necessary, but only as the expression of sincere moral and deeply spiritual life (Malachi 1:11).

(2) That a cheap religion avails nothing, and that sacrifices given grudgingly are displeasing to God. Better a temple closed than filled with such worshippers (Malachi 1:8-10).

(3) That divorce and intermarriage with heathen idolaters thwarts the purpose of God in securing to Himself a peculiar people, whose family life is sacred because it is the nursery of a "godly seed" (Malachi 2:15).

(4) That there is eternal discipline in the Law. Malachi places the greatest emphasis upon the necessity of keeping the Mosaic Law. The priests, he says, are the custodians and expounders of the Law. At their mouth the people should seek knowledge. "To undervalue the Law is easy; to appraise it is a much harder task" (Welch). With Malachi, no less than with Christ Himself, not one jot or tittle should ever pass away or become obsolete.

LITERATURE.

Driver, "Minor Prophets," II, NewCentury Bible (1906); G. A. Smith, "The Book of the Twelve Prophets," Expositor's Bible (1898); Dods, Post-Exilian Prophets: "Hag," "Zec," "Mal"; "Handbooks for Bible Classes"; J. M. P. Smith, ICC (1912). Among the numerous other commentaries on Mal may be mentioned: Eiselen (1907), Marti (1903), Nowack (1903), Orelli (1908), Wellhausen (1898), Van Hoonacker (1908) and Isopeocul (1908). The various Introductions to the Old Testament should also be consulted, notably those by Driver (1910), Strack (1906), Wildeboer (1903), Gautier (1906), Cornill (1907), Konig (1893); and the articles entitled "Malachi" in the various Dicts. and Bible Encs: e.g. in Encyclopedia Biblica (1902), by C. 0. Torrey; in HDB (1901), by A. O. Welch; in 1-vol HDB (1909), by G. G. Cameron; and RE (1905), by Volck.



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Tags:

bible commentary, bible history, bible reference, bible study, book of malachi, define, God's love, judgment, old testament, rebuke, sin

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