The book is called ‘Malachi’ in Hebrew; which probably came as short for the word ‘Malachia’; namely, “The messenger of Jehovah[1];” translated in the Septuagint version as “My messenger” or “Malchias,” as a title and not a name for the prophet.
Some Jews assumed that the name ‘Malachi’ is symbolic; and that he has another unknown name. Others assumed that he was an angel from heaven, and not a man, as it came in the book of (Judges 2:1).
Some assumed that he is ‘Ezra’ the Scribe[2]. In the ‘Targum of Jonathan ben- Uzzeil,’ it came: “He who is called Ezra the Scribe.” Others assumed that he is ‘Mordecai.’
In an old tradition, it is said that he is of the tribe of Zebulun; and has died young. And according to the Talmud, Malachi was a member of the great Synagogue.
HISTORY OF ITS WRITING
There is no strong testimony of an accurate date of its writing. But certain scholars believe that it was written after the temple was rebuilt, when offerings and sacrifices were offered in it (1:7; 3:1); at that time Jerusalem was governed by a ruler representing the Persian empire (1:8); Which implies that it was written after the two books by Haggi and Zechariah, who were provoking the people to rebuild the house of the Lord.
Some believe that this book was written in the days of Ezra and Nehemiah. That the ‘Governor’ mentioned in (1:8) is Nehemiah. And that Malachi prophesied, either before the arrival of Ezra (458 BC), or by the time of Nehemiah’s second visit to Jerusalem (432 BC).
It is to be noticed that the sins condemned by the prophet Malachi, are the same ones that prevailed in the days of Ezra and Nehemiah:(Compare Malachi 2:10-16 with Ezra 9:2; 10:3, and 16-44; and with Nehemiah 10:30; 13:23-31; And compare Malachi 3:7-12 with Nehemiah 10:32-39; 13:4-14).
Some believe that this book was written during the absence of Nehemiah in Shushan (Susa) the citadel, in the year 433-432 BC.
CIRCUMSTANCE AROUND IT
Some scholars believe that the prophet Malachi started his ministry after the return of some Jews, estimated to be about 60,000, from the Babylonian captivity to the Promised Land; in the days of Ezra and Nehemiah. That, then, would have divided the people into two groups:
1. A group that refused to return to the Promised Land, having been, materially and economically, well-established in Babylon. That group, who represented the great majority, loved the world; although they were living in captivity as slaves to the Gentiles. They did not wish to enjoy the land given by God to their fathers; and were not preoccupied with worshipping the Lord as presented by the Law. We should not however disregard the few remnants, holy to God, in captivity, like Daniel, the three saintly young men, Mordecai, Esther, and the prophet Ezekiel, etc.
2. Another group who returned to the Promised Land to rebuild the walls of Jerusalem and the temple, and to reset the rites of worship according to the Law. We cannot disregard that among those as well, there were some who preoccupied themselves with building their own houses, instead of caring for rebuilding of the house of the Lord; saying that it is not the right time to start rebuilding it (Haggai 1:4). Among them were also those who were preoccupied with practicing the religious rites without the practical living fellowship with God; to whom the message of the prophet Malachi came, to motivate them to experience the living worship through the holy life.
The prophet Malachi did not call for canceling the high places and the pagan worship, like what the prophets did in the days of the kings; nor called on the people to return to the Promised Land, like Ezra the Scribe; nor to rebuild the walls of Jerusalem like Nehemiah. He was rather preoccupied with entering into the depths, to enjoy the holy life connected to the living worship of God; thus preparing the people to anticipate Him, who is able to bring us over to the worship by the spirit and the truth, through the true holy life - our Lord Jesus Christ.
ITS FEATURES
1. It seems that those returning from captivity, expected a flood of temporal blessings; and that the promises prophesied by the prophets, concerning the Messianic era, would be realized in their days in a material way. As for example, ‘resetting the fallen tent of David,’ and having a great temporal kingdom and authority. And when nothing of that has materialized according to their thoughts, they started to wonder: “In what way have You loved us?” (Mal 1:2).
2. This book deals with several wonderments like:
- “In what way have You loved us?” (1:2)
- “In what way have we despised Your name?” (1:6)
- “In what way have we defiled You?” (1:7)
- “In what way have we wearied Him?” (2:17)
- “In what way shall we return?” (3:7)
- “In what way have we robbed You?” (3:8)
- “What have we spoken against You?” (3:13)
- “What profit is it that we have kept His ordinances” (3:14)
3. The prophet Malachi presents to us a magnificent portrait of the holy priest who offers a holy sacrifice to the Lord, for the sake of sanctifying the holy people of God. He warns the priests as well against the deadly literality, and against presenting sacrifices and offerings that are unfitting for the holy God.
4. He confirms the commitment of the believer to give the tithes and the offerings with a pure heart (3:7-12).
5. The book came Messianic, presenting a living portrait of the work of the Lord Christ, the Sun of Righteousness, who shines over the nations and the peoples.
6. The Old Testament began by presenting a splendid image of the creation of man to live in the garden of Eden, to enjoy the exalted love of God, in an indescribable 6 happiness; And ends in its final phrase by the dwelling of the curse, because of man’s sin and rebellion; saying: “I come and strike the earth with a curse” (Mal. 4:6). It is as though the Old Testament proclaims at its end that we need Him, who would transform the earth into heaven, and who would take away from us the curse, to enjoy again the exalted divine blessings.
7. Some scholars believe that this book, beside presenting an introduction and an end, presents six important teachings:
a. A proclamation of God’s love for His children (1:2-5). He chastens Jacob, yet with compassion; Whereas He utterly destroys Edom.
b. A commitment of the priests to true spiritual leadership (1:6-2:9); thus present to God the most perfect offer (Deuteronomy 15:21; 17:1).
c. It dealt with the issues of marriage to pagan women, as well as divorce (2:10-16); counting these two issues as concerning God Himself. Although the Law allowed divorce (Deuteronomy 24:1-4), Yet God hates it (Mal. 2:16). And according to the Lord Christ, Moses allowed it because of the hardness of their hearts. But God desires that marriage stays holy; as from the beginning, God created man, male and female.
d. The coming of the Lord for judgment (2; 17; 3:5).
e. A commitment to give tithes (3:6-12). It is certain that everyone will enjoy, either the fruit of his living practical faith, or that of his evil and pride (3:13-4:3).
ITS DIVISIONS
1. The accepted offering Chapter 1.
2. The holy priest Chapter 2.
3. Fellowship with God Chapter 3.
4. Shining of the Sun of righteousness Chapter 4.
As some faithful people, who have come to the Promised Land, with the intention to return to the ways of their early fathers; did not fall into idolatry, and built the walls of Jerusalem and rebuilt the temple; Yet, because they did not enter into the depth of fellowship with God, and did not walk as fitting to the people of God, the prophet presents to them a living portrait of the offering accepted by God; of the holy priest who supports the people of God; and reveals to them the need for the coming of the messiah, in order to bring them over to the deep fellowship with God the Father; who would shine on them with His righteousness, to live as is fitting for the children of the heavenly light.
- Come, O beloved brethren, It is time to observe the feast. As the Sun of Righteousness (Mal. 4:2), shining on us with His divine rays proclaims its date. We should obey Him and celebrate it; lest, if we miss it, we would miss the pleasure as well[3].
- As for us, brethren, Let us exalt ourselves above the pagans, and observe the feast in spiritual faithfulness, and purity. Let us ourselves exalt above the Jews; and observe it, not through the letter or shadows, but in being enlightened by the light of the truth, beholding the Sun of Righteousness (Malachi 4:2). Let us exalt ourselves above the dissenters, not to rip off the garment of Christ, but to eat in one house – the Catholic Church – the Passover of the Lord, which, according to His holy commandments, lead us to virtue, commanding us to observe the purity of this feast. For the Passover is clear of evil, to be trained in virtue and move over from death to life[4].
- These things concerning the feast are not anymore connected to the earthly Jerusalem, but could be observed wherever God chooses: “In every place incense shall be offered to My name” (Mal. 1:11). Although, historically, the Passover had to be observed in Jerusalem,; Yet, when the ‘fullness of time’ came, the shadows passed over. The preaching of the gospel spread everywhere; and the disciples observed the feasts all over the world. They asked the Savior: “Where do You want us to set it?” to which He responding by transforming the letter into the spirit, promised them that they will no longer eat the flesh of the lamb, but will eat His own body; saying: “Take, eat, this is My body, and drink, this is My blood” (See Matthew 26:26-28). Taking these things into consideration, we would indeed, O brethren, be observing the true Passover[5].
- What is the feast, but to worship God, confessing godliness, and the perpetual prayer from all the heart?! Wishing for us to be always like this, we are advised by the apostle Paul to rejoice all the time; to pray incessantly; and to give thanks for everything; not individually, but collectively in unity. And we are also told by the Psalmist to “Come, let us sing to the Lord! Let us shout joyfully to the rock of our salvation” (Psalm 95:1). Who is that slothful rebel to the divine voice; who does not forsake everything, and rush to the collective assembly of the feast?! Which is not any more observed in one place; but, according to the Psalmist, “Their line has gone out through all the earth, and their words to the end of the world” (Psalm 19:4); and, according to the prophet, the sacrifice will not be offered in one place, but in all the nations (See Malachi 1:11). The praises and prayers will thus be raised in a like manner, and everywhere, to the good Father, the Grantor of goodness. The Catholic Church everywhere, will joyfully offer the same worship to God; and will sing the same song, saying: “Amen[6].”
- Other saints, who had a like trust in the Lord, have joyfully received like temptations; Job, says: “Blessed be the name of the Lord” (Job 1:21). And the Psalmist says: “Examine me, O Lord, and prove me; Try my mind and my heart” (Psalm 26:2). As, when the strong are justified, the weak become guilty. And when the strong see the process of purification, and realize the blessings of the divine fire, they would not be scared before such temptations, but would rather rejoice by them; They would never be harmed by such things, but would be brought over to more glittering glories, and would be refined as gold by fire (Mal. 3:3; 1 Peter 1:7). And as said by him, who was tested in such a school: “You have tested my heart; You have visited me in the night; You have tried me, and have found no wickedness in me; I have proposed that my mouth shall not transgress” (Psalm 17:3,4)[7] St. Athanasius the Apostolic
1. John Howard Raven: O.T. Introduction 1910, p. 248.
2. R. K Harrison: O.T. Introduction, 1988, p. 958.
3. Paschal Letters, 1:1.
4. Paschal Letters, 5:4. Paschal Letters, 5:4.
5. Paschal Letters, 4:4.
6. Paschal Letters, 11:11.
7. Paschal Letters, 13:3.