MALACHI, BOOK OF
The final book of the Hebrew Scriptures in modern English Bibles. In the traditional Jewish canon, it is placed last among the writings of the so-called “Minor Prophets,” but before the Writings (Hagiographa). It constitutes a pronouncement of Jehovah regarding Israel by means of Malachi.—Mal. 1:1; see MALACHI.
CIRCUMSTANCES IN MALACHI’S TIME
At the time Malachi prophesied, a deplorable situation existed among the priests. Contrary to the Law, they were accepting lame, blind and sick animals for sacrifice on Jehovah’s altar. (Mal. 1:8; Lev. 22:19; Deut. 15:21) They failed to give proper direction and instruction to the people, causing many to stumble. (Mal. 2:7, 8) When judging matters, they showed partiality. (Mal. 2:9) All this had a bad effect on the Israelites in general, causing them to view Jehovah’s service as being of little value. (Mal. 3:14, 15) This is apparent from the fact that the Israelites did not support the temple by paying their tithes. So far had they fallen from their devotion to Jehovah that apparently they were divorcing their wives to marry women worshiping false gods. Also, sorcery, adultery, lying, fraud and oppression came to exist among the Israelites. (Mal. 2:11, 14-16; 3:5, 8-10) For this reason Jehovah gave advance warning of his coming to his temple for judgment. (Mal. 3:1-6) At the same time he encouraged wrongdoers to repent, saying: “Return to me, and I will return to you.”—Mal. 3:7.
TIME OF COMPOSITION
Internal evidence provides a basis for dating the completion of the book of Malachi. It was written after the Babylonian exile, for the Israelites were under the administration of a governor. Worship was carried on at the temple, indicating that it had been rebuilt. (Mal. 1:7, 8; 2:3, 13; 3:8-10) This points to a period later than that of Haggai (520 B.C.E.) and Zechariah (520-518 B.C.E.), as these prophets were active in urging the Israelites to complete the temple. (Ezra 5:1, 2; 6:14, 15) Israel’s neglect of true worship and its failure to adhere to God’s law appear to fit conditions existing when Nehemiah again arrived at Jerusalem sometime after the thirty-second year of King Artaxerxes (c. 443 B.C.E.). (Compare Malachi 1:6-8; 2:7, 8, 11, 14-16; Nehemiah 13:6-31.) Therefore, like the book of Nehemiah, the book of Malachi may well have been committed to writing after 443 B.C.E.
HARMONY WITH OTHER BIBLE BOOKS
This book is in full agreement with the rest of the Scriptures. The apostle Paul quoted from Malachi 1:2, 3 when illustrating that God’s choosing depends, “not upon the one wishing nor upon the one running, but upon God, who has mercy.” (Rom. 9:10-16) Jehovah is identified as the Creator (Mal. 2:10; compare Psalm 100:3; Isaiah 43:1; Acts 17:24-26) and a just, merciful and unchangeable God who does not leave deliberate wrongdoing unpunished. (Mal. 2:2, 3, 17; 3:5-7, 17, 18; 4:1; compare Exodus 34:6, 7; Leviticus 26:14-17; Nehemiah 9:17; James 1:17.) The importance of God’s name is stressed. (Mal. 1:5, 11, 14; 4:2; compare Deuteronomy 28:58, 59; Psalm 35:27; Micah 5:4.) And encouragement is given to remember the law of Moses.—Mal. 4:4.
The book also directed Israel’s attention to the coming of the Messiah and the day of Jehovah. While it is pointed out that Jehovah would send forth the one called “my messenger,” this one would be only the forerunner of the still greater “messenger of the covenant” who would accompany Jehovah. (Mal. 3:1) The inspired accounts of Matthew (11:10-14; 17:10-13), Mark (9:11-13) and Luke (1:16, 17, 76) combine to identify Jesus’ forerunner John the Baptist as the “messenger” and the “Elijah” initially meant at Malachi 3:1 and 4:5, 6.
OUTLINE OF CONTENTS
I. Jehovah’s love for Jacob not responded to properly by Israelites (1:1-14)
A. Jehovah’s accepting Jacob and rejecting Esau constituted proof of his love for His people (1:1-5)
B. Presentation of inferior sacrifices on part of priests dishonors God (1:6-14)
II. Priests and people censured for wrongdoing and notified about coming of Lord and messenger of covenant to temple for judgment (2:1–3:18)
A. Priests fail in keeping covenant of Levi and instructing people in way of righteousness (2:1-9)
B. People deal treacherously, becoming guilty of unjust divorcing (2:10-17)
C. Jehovah announces purpose to send his messenger, also his own coming to temple with the “messenger of the covenant” (3:1-18)
1. Coming to result in cleansing of sons of Levi and adverse judgment against wrongdoers (3:1-5)
2. Opportunity for repentance before judgment starts; judgment to make distinction between righteous one and wicked one clear (3:6-18)
III. Jehovah’s day to be preceded by coming of Elijah (4:1-6)
See the book “All Scripture Is Inspired of God and Beneficial,” pp. 172-175.