Outline
Introduction
- The writer: his background and his style
- The book itself: The fundamental affirmation: God still loves Israel (1:1-5); it is stated (1:1-2), and it is proved (1:3-5)
Discussion
I. Charges (Accusations) (1:6-4:3)
A. Against the priests (1:6-2:9)
- Their condition caused the following charges (1:6-14)
a. They despised His name – yet denied it (1:6)
b. They offered polluted bread – yet denied it (1:7)
c. They offered for sacrifice that which was: blind, lame, sick (1:8)
d. A digression urging them to try their tactics on their governor (1:8-9)
e. Shut the temple doors! (1:10) (See also Amos 5:21ff; Hos. 6:8; 8:13; Isa. 1:11ff)
f. God’s name is greater among the Gentiles (1:11-12)
g. Worship had become a wearisome, irksome burden to them (1:13)
h. They brought as sacrifice that which they obtained in robbery, and offered sick and lame (1:13)
i. After making a vow, they refused to offer the animal they should have offered (1:14) - The Lord explains why there actions were unacceptable (1:14)
- The consequences of such conditions (2:1-3)
- Marks of a true priest (2:4-9)
a. Honors his covenant with God (2:4-5)
b. Life and peace as a blessing – this is God’s part
c. Fear and reverence for God – this is man’s part - His fear of God caused him to faithfully discharge his priestly duties (2:6)
a. The law of truth was in his mouth (see also Hab. 1:4; Hag. 2:11)
b. He lived in harmony with God’s will
c. He turned away from evil - The priest’s lips should treasure knowledge (2:7)
- The people should seek the law at his mouth (2:7)
- Contrast of present priests with the true priest (2:8-9)
a. They do not walk in submission to God’s will (2:8)
b. They causes others to stumble (2:8) – because of them, men do not fear God (See also Neh. 13:29) - They were subject to bribery and were therefore partial in their judgments (2:9) – (see also Micah 3:11); God dispenses judgment without favor (2 Chron. 19:7)
B. Against the people (2:10-14)
- Emotional insensibility (1:2) – they were insensible to God’s love for them
- Treachery against their wives (divorce) (2:10-16) Three reasons not to divorce:
a. All of us are members of God’s family
b. When our wives give us children, we must be thankful
c. God is a witness, and He hates divorce - They doubted the righteousness of God (2:17) – they said that those who did evil were approved by God (2:7-3:6)
- They were covetous – they robbed God in tithes and offerings (3:7-12)
- The practice blasphemy – they were skeptical that it pays to serve God (3:13-15)
III. The pious encourage one another in an age of failure and unfaithfulness (3:16-18)
- This should have encouraged the doubters and impious ones
- The pious esteemed God’s name, and they “spoke” with one another – exhorted one another (3:16; see also Psalms 1:1-2)
IV. God warns against Israel’s sins (4:1-3)
- God’s judgment against sin is represented as a consuming fire or a blazing sun
- The destruction will be total (see also Matt. 7:24-27)
- But the righteous shall be blessed – they shall have great exuberance of vitality and joy (“as calves . . .”)
V. A final word of exhortation to obedience (4:4-6)
- Remember the Law (4:4)
- God will send Elijah (Christ)
- He will turn hearts of the fathers to the children
Conclusion – This book’s applications
Introduction
Malachi, the last book in our English version of the Bible, was the last word from God until the first book of the New Testament was written. About 400 years intervene between the time of the close of the Old Testament Canon and the opening events recorded in the Gospels. Just as Nehemiah records the closing events of the Old Testament, so Malachi is the last voice of the prophets. Even though Malachi was written to the people of God, it also serves as admonition and warning to all men, both then and now (Romans 15:4).
The Writer
Nothing is known of the life of the author of this book. Some scholars even doubt that we know his name. They contend that since “Malachi,” which is the Hebrew word for “my messenger,” appears nowhere else as a proper name, it should not be considered to be one in connection with this book. They further point out the same Hebrew word appears in Malachi 3:1 where it clearly is not a proper name. Neither the LXX (Septuagint) nor the Targum recognizes “Malachi” as a proper name. Other scholars contend that “Malachi” should be considered as the proper name of the writer of this book because the prophets did not write anonymously. At any rate, by the second century A.D., “Malachi” was recognized as a proper name.
Historical Background
The book itself does not give the date of its writing. However, most scholars agree that the writer of the book dealt with much the same problems as were prevalent during the time of Ezra and Nehemiah. Many scholars contend that the book has its setting in the interval between the two visits of Nehemiah to Jerusalem. Passages in the two books of Malachi and Nehemiah show that much the same problems were considered in each work. The following passages should be compared: Malachi 2:10-16 and Nehemiah 13:23ff; Malachi 3:8-10 and Nehemiah 13:10-12; Malachi 2:8 and Nehemiah 13:29.
From about 606 to 586 B.C. many of the people of Judah were carried into Babylonian captivity. After 70 years, about 536 B.C., about 42,000 Jews under the leadership of the Zerubbabel returned to Jerusalem. Then under the leadership of Zerubbabel, the governor, and Jeshua, the priest, the work of rebuilding the Temple was begun. However, the work of rebuilding soon stopped because of the opposition in the land. After the work had been stopped awhile, Haggai and Zechariah encouraged the work to begin once more. The Temple was rebuilt about 520-516 B.C. Then about 60 years later around 457 B.C. Ezra came from Babylon to Jerusalem to help encourage and reorganize the nation. Then, about 13 years later around 444 B.C. Nehemiah came to Jerusalem and directed the rebuilding of the wall. This seems to have been close to the time of the conditions and events described in Malachi. Thus, it seems that the Jews had been home about 100 years in Malachi’s time.
Before the exile, the history of the Jews was one of again and again lapsing into idolatry. However, they had become very negligent of their worship and service to God. Further, they were not even aware that they were in a terrible spiritual condition. The priests were very lax and degenerate. The people were unfaithful to God. In an extremely lethargic and indifferent state of mind, they had settled down to wait for the coming of the Jewish Messiah whom they thought would lead them to become a great nation again. It is to people in this condition that Malachi directs his message. In doing so, he condemns:
- their doubt of God’s love for them;
- their despising of Jehovah’s name;
- their offering of polluted bread;
- their sacrificing blind, lame, and sick animals;
- their growing weary with worship;
- their failure in bringing the tithe into the storehouse;
- their divorcing of the wives of their youth;
- their skepticism that it pays to serve God;
- their doubting that Jehovah was a righteous God.
The book contains two extended lists of accusations:
- those against the priest,
- those against the people.
The Writer’s Style
A major characteristic of the literary style of the book is the asking and answering questions. The writer first makes a charge or accusation. Then he said for the people’s reply usually a question or a denial to that charge. In the book there are seven distinct instances of this three-pronged method of teaching. Simply stated, the method is:
- the charge,
- the reply, and
- the refutation of the reply.
Discussion
Analysis of the Book
The prophet opens the book by contending that the Word of God, to be delivered by God’s messenger, will accuse or charge the people. This, in substance, is the meaning of 1:1.
The Fundamental Affirmation (1:2-5)
The affirmation stated (1:2). The fundamental affirmation of this book is stated in 1:2. That affirmation is: God has loved and still does love Israel, in spite of Israel’s sins. This is the real message of this book. All else that it says should be viewed in the light of that fundamental truth.
The affirmation denied (1:2). Also in verse 2, by asking a question, “Wherein have You loved us?” the people deny that God loves them. Apparently the people were keenly aware of the great difference which remained between their present condition and the past glory of the kingdom of Israel. Likely, they were also discouraged by the apparent (to them) failure of the Messiah to come.
The affirmation proved (1:2-5). The prophet points out that the Lord has chosen Jacob and has rejected Esau. Thus, the love which God had for Israel was proved right before their eyes: Edom had been laid waste, while Israel had been blessed in being restored to its own land. Even Edom’s plans to rebuild its cities were doomed to failure.
Charges Against the Priest (1:6-2:9)
They despise Jehovah’s name (1:6). After setting forth the fundamental affirmation, the prophet charges the priest with failure to honor God’s name. Instead of honoring His name, they despise it. They looked contemptuously toward the Lord and toward His instructions to them, yet they denied having any knowledge of despising His name.
They offered polluted bread upon God’s altar (1:7). This charge is actually proof of the preceding charge that they had despised Jehovah’s name. Again the priest denied any knowledge of having been guilty of the accusation. The prophet then proved his charge by accusing them of offering blind, lame, and sick animals on the altar (“Table of the Lord” and “food” or “bread” are used to refer to the various sacrifices.). Any kind of animal that was blemished was considered unclean and unfit to be offered as a sacrifice (Deuteronomy 15:21; 17:1; Leviticus 22:20-24). The offering of such animals was an insult to God. The prophet asked them to try to present such things to their governor, so that they might see that not even he would accept such offerings (1:8-9). Then the prophet expressed his longing for someone to close the doors of the Temple – it would be better to close the Temple altogether than to have there the exhibition of the insulting sacrifices which they offered to God (1:10). This is much the same point made in Amos 5:21-23; Hosea 6:8; 8:13; Isaiah 1:11-17. The prophet then declared that God’s name is (or shall be, English Revised Version) great among the Gentiles. Scholars contend that it is difficult to tell whether this statement refers to a present or future condition and whether it referred to Gentiles, proselytes, or Jews scattered among the Gentiles. At any rate, the prophet’s point is this: God’s name was held in higher esteem by some others than it was by those to whom Malachi was writing. Likely, he referred to Jews in other lands at that time or to Gentiles during the Gospel Age. Either of these cases should have had the effect of making the recipients of Malachi ashamed of their attitude toward God’s name.
To them, worship had become a worrisome burden (1:13). They said, “What a burden the service of God is!” Such an attitude was sharply in contrast with that expressed by the psalmist who said, “I was glad when they said to me, ‘Let us go to the house of the Lord’” (Psalms 122:1; Psalm 63:1; 84:1; 100:1). If one does not feel and understand that service to God contains its own reward, then that very service will become irksome and burdensome.
They broke their vows to God (1:14). The prophet here sharply condemns not the man who denies faith in God (although all such are condemned) but the man who professes to love God, makes a vow as to what he is to give to God, and then fails to keep the vow. “Cursed be such a cheat!” declares the prophet.
The consequence of such action (2:1-3). The prophet declared that God would send a curse upon them and would curse their blessings. Other things would occur which would make it clear that the priests were not fit to officiate at the Lord’s altar.
The marks of a true priest (2:4-9). The prophet then sets forth the marks of a true priest:
- he honors his covenant with God; and as a result, he receives life and peace as a blessing (2:4-5);
- he fears and reverences God’s name (2:5);
- his fear of God caused him to faithfully discharge his duties (2:6);
- the law of truth is in his mouth, and he faithfully teaches the people (2:6-7);
- he turns many from lives of sin.
These marks of a true priest were set forth to show the sharp contrast with the present false priests.
The marks of the present false priests (2:8-9). The priests who received Malachi’s rebuke:
- did not walk in submission to God’s will (2:8);
- ridiculed the covenant (2:8);
- caused others to stumble rather than helping them (2:8) – because of them, men do not fear God;
- were subject to bribery and were therefore partial in their judgment (2:9).
- In contrast to this partiality, God dispenses judgment without partiality, without favor (Micah 3:11; 2 Chronicles 19:7).
Charges Against the People (1:2; 2:10-4: 3)
They were guilty of emotional insensibility (1:2). In spite of the bountiful blessings which God had given them, they were insensible to His love for them (1:2). Such an insensibility leads to ingratitude, and ingratitude leads to disobedience. This order seems to have been in the case of the people to whom Malachi addressed his charges.
They were guilty of treachery against their wives (2:10-16). The prophet, having turned from the priest, denounces the people for marrying “the daughters of a strange god” (2:11). The holiness of the nation was being blighted by such marriages. Further, the prophet condemns the men for their cruel, heartless putting away of the wives of their youth. The prophet points out that God is a witness to the marriage covenant and hates putting away (or divorce).
They doubted the righteousness of God (2:17-30). These people were not outright unbelievers or irreligious, but they were spiritually deficient and drew an unwarranted conclusion from the social conditions about them. They began to doubt the righteousness of God and said that men who do evil are good in God’s sight. But the prophet points out that God would send His messenger to “prepare the way before Me” (that is, the Lord). The coming of the Lord will prove His righteousness to these doubters. God’s judgment will come upon both the priests and the people (3:5).
They had robbed God (3:7-12). The prophet accuses them of having robbed God. The people profess to be ignorant of any such robbery. The prophet then explains how they had robbed God: by not bringing the full tithe into God’s storehouse and also by offering the sick, the lame, and the blind. It is evil in the sight of God to fail to give as one should.
In an age of failure and unfaithfulness, the pious encourage one another (3:16-18)
There were some among the people who were faithful: they “feared the Lord,” and they “thought on His name” (3:16); that is, they esteemed and reverently considered His name. They “spoke often one to another” ; that is, they admonished, exhorted, and encouraged one another (3:16; see also Psalms 1:1-2).
God Warns the Wicked and Encourages the Righteous (4:1-3).
The day of which the prophet here speaks was to be much like the searing eastern sun (or like a raging fire) which would scorch and wither the insolence, irreverence, and injustice of mankind of the wicked, but for those who feared the Lord’s name, it would be so healing and invigorating that they would go leaping like “calves from the stall” (4:2). It will then be clear that the righteous judgments of the Lord will shine light on the dark and perplexing ways of men. This should be an encouraging thought to faithful men of all ages.
A Final Word of Exhortation to Obedience (4:4-6)
First, the prophet exhorts them to “remember the Law of Moses” (4:4). They were not to be carried about “by every wind of doctrine” (Eph. :14) in regard to their relationship and duty to God. They were to guard against being unduly upset by apparent failures in His ruling in the world. The wicked may prosper and the righteous may be miserable for a time, but finally, God’s ultimate will will triumph. At the last great day, God will punish the wicked and bless the righteous.
The prophet promises God will send “Elijah” (John the Baptist, the forerunner of Christ, the Messiah, Matt. 17:11-14), and he will lead men away from sin in preparation for the coming of Christ. This prophecy was fulfilled in John’s work as a forerunner of Christ (Luke 1:11-17; Matt. 3:11- 12).
The Main Contribution of This Book to the Scheme of Redemption
Concisely stated, the main message of the book is: the love of God for His people is unfailing, but the people must not misunderstand this love and become mere patrons of religion, for God will surely ultimately punish the wicked as a result of His wrath against sin and bless the righteous through His Son, the Messiah.
The Main Message Applied to People in the Christian Age
From a study of Malachi and conditions in the church today, it is easily seen that this book is as up-to-date and timely as tomorrow morning’s newspaper! What plagues the people of God today more than “patronism”? Do not a great many members of the Lord’s church today give mere “lip service” to the fact of God’s love for man and to their own love for God in return (John 3:16; Romans 5:8; 1 John 4:9)?
Is it not likely true that many are satisfied to merely “go to church” (sit on a f pew in a meeting house somewhere) without even intending to have their hearts and lives changed by the power of God’s “dynamite,” His Word (Romans 1:16; Hebrews 4:12)? Is it not true that when preachers of the gospel faithfully proclaim “the whole counsel of God” in pointing out the sins of the people that an often repeated reaction is: “Wherein have we sinned?” “Wherein have we failed to do as God would have us to do?” And all the while they are completely oblivious to their responsibility to reach the lost with the Gospel plan of salvation (Mark 16:15-16; Luke 19:10), to seek to lead the erring back to pathways of faithfulness (James 5:19-20; Galatians 6:1-2), and to minister to the needs of the unfortunate (Matt. 5:16; Mark 14:7; James 1:27, etc.).
Conclusion
May God help us to awaken from the spiritual lethargy which has characterized many churches and many individual children of God — may we awaken to a true response to the unfailing love of God, realizing that someday all men must stand before Christ in the Judgment to hear the words which will send us either into everlasting torment or everlasting blessedness (2 Corinthians 5:1-10; Matt. 25:31-46; John 5:28-29). May the message of Malachi ever burn within the hearts of men.
Questions for Class Discussion
- Malachi deals with conditions which prevailed about how long after the return of the Jews from Babylonian captivity?
- Discuss briefly the work of Haggai and Zechariah.
- Discuss briefly the work of Ezra.
- Discuss briefly the work of Nehemiah.
- Discuss the style of Malachi.
- Cite at least two passages of Scripture outside of Malachi which show that God’s love is unfailing.
- In a general way, discuss the conditions which prevailed among the people at the time of the writing of Malachi.
- How did the prophet prove God’s love for Israel?
- How had the priests despised God’s name?
- What reference did the writer of Malachi make to the governor? Explain.
- Why did the prophet cry for the doors of the Temple to be shut?
- Cite passages which show God’s displeasure with sacrifices offered by ungodly men.
- Discuss the fact that worship had become a burden to the priests.
- Discuss the vow made by the priests in connection with their sacrifices.
- Discuss the marks of a true priest.
- Discuss the marks of the false priest to whom the prophet wrote.
- What attitude did the people have toward their wives?
- What attitude did the people have about the righteousness of God?
- Did the people believe that it paid to serve God?
- Discuss the pious person among the people.
- How is God’s judgment represented?
- What will be the final destiny of the wicked and the righteous?
- Discuss the prophet’s final exhortation.
- Discuss the main message of this book.