The MacArthur Study Bible, NKJV
Page 444
Looking solely at internal evidence, the date of the prophecy points to the late fifth century B.C., most likely during Nehemiah’s return to Persia ca. 433–424 B.C. (cf. Neh. 5:14; 13:6). Sacrifices were being made at the second temple (1:7–10; 3:8), which was finished in 516 B.C. (cf. Ezra 6:13–15). Many years had passed since then as the priests had increasingly become complacent and corrupt (1:6—2:9). Malachi’s reference to “governor” (1:8) speaks of the time of Persian dominance in Judah when Nehemiah was revisiting Persia (Neh. 13:6), while his emphasis on the law (4:4) coincides with a similar focus by Ezra and Nehemiah (cf. Ezra 7:14, 25, 26; Neh. 8:18). They shared other concerns as well, such as marriages to foreign wives (2:11–15; cf. Ezra 9, 10; Neh. 13:23–27), withholding of tithes (3:8–10; cf. Neh. 13:10–14), and social injustice (3:5; cf. Neh. 5:1–13). Nehemiah came to Jerusalem in 445 B.C. to rebuild the wall, and returned to Persia in 433 B.C. He later returned to Israel (ca. 424 B.C.) to deal with the sins Malachi described (Neh. 13:6). So it is likely that Malachi was written during the period of Nehemiah’s absence, almost a century after Haggai and Zechariah began to prophesy. Similar to Rev. 2, 3, in which Christ writes what He thinks about the conditions of the churches, here God writes through Malachi to impress upon Israel His thoughts about the nation.
Background and Setting
Only 50,000 exiles had returned to Judah from Babylon (538–536 B.C.). The temple had been rebuilt under the leadership of Zerubbabel (516 B.C.) and the sacrificial system renewed. Ezra had returned in 458 B.C., followed by Nehemiah in 445 B.C. After being back in the land of Palestine for only a century, the ritual of the Jews’ religious routine led to hard-heartedness toward God’s great love for them and to widespread departure from His law by both people and priest. Malachi rebuked and condemned these abuses, forcefully indicting the people and calling them to repentance. When Nehemiah returned from Persia the second time (ca. 424 B.C.), he vigorously rebuked them for these abuses in the temple and priesthood, for the violation of the Sabbath rest, and for the unlawful divorce of their Jewish wives so they could marry Gentile women (cf. Neh. 13).
As over two millennia of OT history since Abraham concluded, none of the glorious promises of the Abrahamic, Davidic, and New Covenants had been fulfilled in their ultimate sense. Although there had been a few high points in Israel’s history, e.g., Joshua, David, and Josiah, the Jews had seemingly lost all opportunity to receive God’s favor since less than 100 years after returning from captivity, they had already sunk to a depth of sin that exceeded the former iniquities which brought on the Assyrian and Babylonian deportations. Beyond this, the long anticipated Messiah had not arrived and did not seem to be in sight.
So, Malachi wrote the capstone prophecy of the OT in which he delivered God’s message of judgment on Israel for their continuing sin and God’s promise that one day in the future, when the Jews would repent, Messiah would be revealed and God’s covenant promises would be fulfilled. There were over 400 years of divine silence, with only Malachi’s words ringing condemnation in their ears, before another prophet arrived with a message from God. That was John the Baptist preaching, “Repent, for the Kingdom of heaven is at hand!” (Matt. 3:2). Messiah had come.
Historical and Theological Themes
The LORD repeatedly referred to His covenant with Israel (cf. 2:4, 5, 8, 10, 14; 3:1), reminding them, from His opening words, of their unfaithfulness to His love/marriage relationship with them (cf. 1:2–5). God’s love for His people pervades the book. Apparently the promises by the former prophets of the coming Messiah who would bring final deliverance and age-long blessings, and the encouragement from the recent promises (ca. 500 B.C.) of Haggai and Zechariah, had only made the people and their leaders more resolute in their complacency. They thought that this love relationship could be maintained by formal ritual alone, no matter how they lived. In a penetrating rebuke of both priests (1:6—2:9) and people (2:10–16), the prophet reminds them that the LORD’s coming, which they were seeking (3:1), would be in judgment to refine, purify, and purge (3:2, 3). The LORD not only wanted outward compliance with the law, but an inward acceptance as well (cf. Matt. 23:23). The prophet assaults the corruption, wickedness, and false security by directing his judgments at their hypocrisy, infidelity, compromise, divorce, false worship, and arrogance.
Malachi set forth his prophecy in the form of a dispute, employing the question-and-answer method. The LORD’s accusations against His people were frequently met by cynical questions from the people (1:2, 6, 7; 2:17; 3:7, 8, 13). At other times, the prophet presented himself as God’s advocate in a lawsuit, posing rhetorical questions to the people based on their defiant criticisms (1:6, 8, 9; 2:10, 15; 3:2).
Malachi indicted the priests and the people on at least 6 counts of willful sin: 1) repudiating God’s love (1:2–5); 2) refusing God His due honor (1:6—2:9); 3) rejecting God’s faithfulness (2:10–16); 4) redefining God’s righteousness (2:17–3:6); 5) robbing God’s riches (3:7–12); and 6) reviling God’s grace (3:13–15). There are 3 interludes in which Malachi rendered God’s judgment: 1) to the priests (2:1–9); 2) to the nation (3:1–6); and 3) to the remnant (3:16–4:6).
Interpretive Challenges
The meaning of Elijah being sent “before the coming of the great and dreadful day of the LORD” (4:5) has been debated. Was this fulfilled in John the Baptist or is it yet future? Will Elijah be reincarnated? It seems best to view Malachi’s prophecy as a reference to John the Baptist and not to a literally-returned Elijah. Not only did the angel announce that John the Baptist would “go before Him in the spirit and power of Elijah” (Luke 1:17), but John the Baptist himself said he was not Elijah (John 1:21). Thus John was like Elijah, internally in “spirit and power” and externally in rugged independence and nonconformity. If the Jews would receive the Messiah, then he would be the Elijah spoken of (cf. Matt. 11:14; 17:9-13); if they refused the King, then another Elijah-like prophet would be sent in the future, perhaps as one of the two witnesses (cf. Rev. 11:1-19).
Outline
I. The Denunciation of Israel’s Sins (1:1-2:16)
A. Reminder of God’s Love for Israel (1:1-5)
B. Rebuke of the Priests (1:6-2:9)
1. Contempt for God’s altar (1:6–14)
2. Contempt for God’s glory (2:1–3)
3. Contempt for God’s law (2:4–9)
C. Rebuke of the People (2:10-16)
II. The Declaration of Israel’s Judgment and Blessing (2:17-4:6)
A. Coming of a Messenger (2:17-3:5)
B. Challenge to Repent (3:6-12)
C. Criticism by Israel Against the LORD (3:13-15)
D. Consolation to the Faithful Remnant (3:16-4:6)
The Book of
MALACHI
Malachi 1
Polluted Offerings to God
1The 1burden of the word of the LORD to Israel 2by Malachi.
Israel Beloved of God
2“Ia have loved you,” says the LORD.
“Yet you say, ‘In what way have You loved us?’
Was not Esau Jacob’s brother?”
Says the LORD.
“Yet bJacob I have loved;
3But Esau I have hated,
And claid waste his mountains and his heritage
For the jackals of the wilderness.”
4Even though Edom has said,
“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 dthrow down;
They shall be called the Territory of Wickedness,
And the people against whom the LORD will have indignation forever.
5Your eyes shall see,
And you shall say,
e‘The LORD is magnified beyond the border of Israel.’
Polluted Offerings
6“A son fhonors his father,
And a servant his master.
g If 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.
h Yet you say, ‘In what way have we despised Your name?’
7“You offer idefiled food on My altar,
But say,
‘In what way have we defiled You?’
By saying,
j‘The table of the LORD is 3contemptible.’
8And kwhen you offer the blind as a sacrifice,
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 laccept4 you favorably?”
Says the LORD of hosts.
9“But now entreat God’s favor,
That He may be gracious to us.
m While this is being done by your hands,
Will He accept you favorably?”
Says the LORD of hosts.
10“Who is there even among you who would shut the doors,
n So that you would not kindle fire on My altar in vain?
I have no pleasure in you,”
Says the LORD of hosts,
o“Nor will I accept an offering from your hands.
11For pfrom the rising of the sun, even to its going down,
My name shall be great qamong the Gentiles;
r In every place sincense shall be offered to My name,
And a pure offering;
t For My name shall be great among the nations,”
Says the LORD of hosts.
12“But you profane it,
In that you say,
u‘The table of the 5LORD is defiled;
And its fruit, its food, is contemptible.’
13You also say,
‘Oh, what a vweariness!’
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!
w Should I accept this from your hand?”
Says the LORD.
14“But cursed be xthe deceiver
Who has in his flock a male,
And takes a vow,
But sacrifices to the Lord ywhat is blemished—
For zI am a great King,”
Says the LORD of hosts,
“And My name is to be feared among the nations. Old Testament Names for God
Malachi 2
Corrupt Priests
1“And now, O apriests, this commandment is for you.
2b If you will not hear,
And if you will not take it to heart,
To give glory to My name,”
Says the LORD of hosts,
“I will send a curse upon you,
And I will curse your blessings.
Yes, I have cursed them calready,
Because you do not take it to heart.
3“Behold, I will rebuke your descendants
And spread drefuse on your faces,
The refuse of your solemn feasts;
And one will etake you away 1with it.
4Then you shall know that I have sent this commandment to you,
That My covenant with Levi may continue,”
Says the LORD of hosts.
5“Myf covenant was with him, one of life and peace,
And I gave them to him gthat he might fear Me;
So he feared Me
And was reverent before My name.
6h The2 law of truth was in his mouth,
And 3injustice was not found on his lips.
He walked with Me in peace and equity,
And iturned many away from iniquity.
7“Forj the lips of a priest should keep knowledge,
And people should seek the law from his mouth;
k For he is the messenger of the LORD of hosts.
8But you have departed from the way;
You lhave caused many to stumble at the law.
m You have corrupted the covenant of Levi,”
Says the LORD of hosts.
9“Therefore nI also have made you contemptible and base
Before all the people,
Because you have not kept My ways
But have shown opartiality in the law.”
Treachery of Infidelity
10p Have we not all one Father?
q Has not one God created us?
Why do we deal treacherously with one another
By profaning the covenant of the fathers?
11Judah has dealt treacherously,
And an abomination has been committed in Israel and in Jerusalem,
For Judah has rprofaned
The LORD’s holy institution which He loves:
He has married the daughter of a foreign god.
12May the LORD cut off from the tents of Jacob
The man who does this, being 4awake and aware,
Yet swho brings an offering to the LORD of hosts!
13And this is the second thing you do:
You cover the altar of the LORD with tears,
With weeping and crying;
So He does not regard the offering anymore,
Nor receive it with goodwill from your hands.
14Yet you say, “For what reason?”
Because the LORD has been witness
Between you and tthe wife of your youth,
With whom you have dealt treacherously;
u Yet she is your companion
And your wife by covenant.
15But vdid He not make them one,
Having a remnant of the Spirit?
And why one?
He seeks wgodly offspring.
Therefore take heed to your spirit,
And let none deal treacherously with the wife of his youth.
16“For xthe LORD God of Israel says
That He hates divorce,
For it covers one’s garment with violence,”
Says the LORD of hosts.
“Therefore take heed to your spirit,
That you do not deal treacherously.”
17y You have wearied the LORD with your words;
Yet you say,
“In what way have we wearied Him?”
In that you say,
z“Everyone who does evil
Is good in the sight of the LORD,
And He delights in them,”
Or, “Where is the God of justice?”
Malachi 3
The Coming Messenger
1“Behold, aI send My messenger,
And he will bprepare the way before Me.
And the Lord, whom you seek,
Will suddenly come to His temple,
c Even the Messenger of the covenant,
In whom you delight.
Behold, dHe is coming,”
Says the LORD of hosts.
2“But who can endure ethe day of His coming?
And fwho can stand when He appears?
For gHe is like a refiner’s fire
And like launderers’ soap.
3h He will sit as a refiner and a purifier of silver;
He will purify the sons of Levi,
And 1purge them as gold and silver,
That they may ioffer to the LORD
An offering in righteousness.
4“Then jthe offering of Judah and Jerusalem
Will be 2pleasant to the LORD,
As in the days of old,
As in former years.
5And I will come near you for judgment;
I will be a swift witness
Against sorcerers,
Against adulterers,
k Against perjurers,
Against those who lexploit wage earners and mwidows and orphans,
And against those who turn away an alien—
Because they do not fear Me,”
Says the LORD of hosts.
6“For I am the LORD, nI do not change;
o Therefore you are not consumed, O sons of Jacob.
7Yet from the days of pyour fathers
You have gone away from My ordinances
And have not kept them.
q Return to Me, and I will return to you,”
Says the LORD of hosts.
r“But you said,
‘In what way shall we return?’
Do Not Rob God
8“Will a man rob God?
Yet you have robbed Me!
But you say,
‘In what way have we robbed You?’
s In tithes and offerings.
9You are cursed with a curse,
For you have robbed Me,
Even this whole nation.
10t Bring all the tithes into the ustorehouse,
That there may be food in My house,
And try Me now in this,”
Says the LORD of hosts,
“If I will not open for you the vwindows of heaven
And wpour out for you such blessing
That there will not be room enough to receive it.
11“And I will rebuke xthe devourer for your sakes,
So that he will not destroy the fruit of your ground,
Nor shall the vine fail to bear fruit for you in the field,”
Says the LORD of hosts;
12“And all nations will call you blessed,
For you will be ya delightful land,”
Says the LORD of hosts.
The People Complain Harshly
13“Yourz words have been 3harsh against Me,”
Says the LORD,
“Yet you say,
‘What have we spoken against You?’
14a You have said,
‘It is useless to serve God;
What profit is it that we have kept His ordinance,
And that we have walked as mourners
Before the LORD of hosts?
15So now bwe call the proud blessed,
For those who do wickedness are 4raised up;
They even ctempt God and go free.’ ” Roman Control of Palestine
A Book of Remembrance