Page 6 of 10 pages

  A Critique of  Malachi 

Chapter 3 

         Jamieson, Fausset & Brown's 

Commentary on the Whole Bible

Page 868, 869

       "Malachi is the name of an office, rather than a person. 'My Messenger,' and as such is found in ch. 3:1.   LXX favors this view in ch. 1:1; translate, not 'by Malachi,' but 'by the hand of His messenger' (cf. Hag 1:13) -- The Chaldee paraphrase identifies him with Ezra wrongly, as Ezra is never called a prophet but a scribe, and Malachi never a scribe but a prophet.  Still it hence appears that Malachi was by some old authorities not regarded as a proper name.  As Haggai and Zechariah, the contemporary prophets, supported Joshua and Zerubbabel in the building of  the temple, so he at a subsequent period supported the priest Ezra and the governor Nehemiah. --- VITRINGA makes the date of Malachi's prophecies to be about the second return of Nehemiah from Persia, not later than 424 BC, the date of Artaxerxes' death (Neh. 13:6).  About this time Socrates was teaching the only approach to a pure morality which corrupt Athens ever knew." 

Wikipedia

       Malachi (or Malachias, Hebrew: מַלְאָכִי‎, Malʾaḫi, Mál'akhî) is a book of the Hebrew Bible, the last of the twelve minor prophets (canonically) and the final book of the Neviim. In the Christian ordering, the grouping of the Prophetic Books is the last section of the Old Testament, making Malachi the last book before the New Testament.

       The book is commonly attributed to a prophet by the name of Malachi. Although the appellation Malachi has frequently been understood as a proper name, its Hebrew  meaning is simply "My [i.e., God's] messenger" (or 'His messenger' in the Septuagint) and may not be the author's name at all. The sobriquet occurs in the superscription at 1:1 and in 3:1, although it is highly unlikely that the word refers to the same character in both of these references. Thus, there is substantial debate regarding the identity of the book's author. One of the Targums identifies Ezra (or Esdras) as the author of Malachi. St. Jerome suggests this may be because Ezra is seen as an intermediary between the prophets and the 'great synagogue'. There is, however, no historical evidence yet to support this claim.

     Some scholars note affinities between Zechariah 9-14 and the book of Malachi. Zechariah 9, Zechariah 12, and Malachi 1 are all introduced as "Oracle, the word of Yahweh." Many scholars argue that this collection originally consisted of three independent and anonymous prophecies, two of which were subsequently appended to the book of Zechariah (as what scholars refer to as Deutero-Zechariah) with the third becoming the book of Malachi. As a result, most scholars consider the book of Malachi to be the work of a single author who may or may not have been identified by the title Malachi. The present division of the oracles results in a total of twelve books of minor prophets—a number parallelling the sons of  Jacob  who became the heads of the twelve  tribes of Israel.    The Catholic Encyclopedia  asserts that "We are no doubt in presence of an abbreviation of the name Mál'akhîyah, that is 'Messenger of Yah'".

Period

      There are very few historical details in the book of Malachi. The greatest clue as to its dating may lie in the fact that the Persian-era term for governor (pehâ) is used in 1:8. This points to a post-exilic date of composition both because of the use of the Persian period term and because Judah had a king before the exile. Since, in the same verse, the temple has been rebuilt, the book must also be later than 515 BCE. Malachi was apparently known to the author of Ecclesiasticus early in the 2nd century BCE. Because of the development of themes in the book of Malachi, most scholars assign it to a position between Haggai and Zechariah, slightly before Nehemiah came to Jerusalem in 445 BCE.

Aim

       The book of Malachi was written to correct the lax religious and social behavior of the Israelites – particularly the priests – in post-exilic Jerusalem. Although the prophets urged the people of Judah and Israel to see their exile as punishment for failing to uphold their covenant with Yahweh, it was not long after they had been restored to the land and to Temple worship that the people's commitment to their God began, once again, to wane.   It was in this context that the prophet commonly referred to as Malachi delivered his prophecy.

      In 1:2, Malachi has the people of Israel question God's love for them. This introduction to the book illustrates the severity of the situation which Malachi addresses.   The graveness of the situation is also indicated by the dialectical style with which Malachi confronts his audience.   Malachi proceeds to accuse his audience of failing to respect God as God deserves.   One way in which this disrespect is made manifest is through the substandard sacrifices which Malachi claims are being offered by the priests.   While Yahweh demands animals that are "without blemish" (Leviticus 1:3, NRSV), the priests, who were "to determine whether the animal was acceptable" (Mason 143), were offering blind, lame and sick animals for sacrifice because they thought nobody would notice.

       In 2:10, Malachi addresses the issue of divorce.   On this topic, Malachi deals with divorce both as a social problem ("Why then are we faithless to one another ... ?" 2:10) and as a religious problem ("Judah ... has married the daughter of a foreign god" 2:11).   In contrast to the book of Ezra (or not - see section below), Malachi urges each to remain steadfast to the wife of their youth.

       Malachi also criticizes his audience for questioning God's justice.  He reminds them that God is just, exhorting them to be faithful as they await that justice. Malachi quickly goes on to point out that the people have not been faithful.   In fact, the people are not giving God all that God deserves.   Just as the priests have been offering unacceptable sacrifices, so the people have been neglecting to offer their full tithe to the Lord.   The result of these shortcomings is that the people come to believe that no good comes out of serving God.

       Malachi assures the faithful among his audience that in the eschaton, the differences between those who served God faithfully and those who did not will become clear.   The book concludes by calling upon the teachings of Moses and by promising that Elijah will return prior to the Day of the Lord.

Interpretations

      The book of Malachi is divided into three chapters in the Hebrew Bible  and the  Greek Septuigintt and four chapters in the Latin Vulgate.   The fourth chapter in the Vulgate consists of the remainder of the third chapter starting at verse 3:19.

     The majority of scholars consider the book to be made up of six distinct oracles.   According to this scheme, the book of Malachi consists of a series of disputes between Yahweh and the various groups within the Israelite community. In the course of the book's three or four chapters, Yahweh is vindicated while those who do not adhere to the law of Moses are condemned. Some scholars have suggested that the book, as a whole, is structured along the lines of a judicial trial, a suzerain treaty or a covenant – one of the major themes throughout the Hebrew Scriptures. Implicit in the prophet's condemnation of Israel's religious practices is a call to keep Yahweh's statutes.

     The book of Malachi draws upon various themes found in other books of the Bible.   Malachi appeals to the story of the rivalry between Jacob and Esau and of Yahweh's preference for Jacob contained in Book of Genesis 25-28.  Malachi reminds his audience that, as descendants of Jacob (Israel), they have been and continue to be favoured by God as God's chosen people.   In the second dispute, Malachi draws upon the Levitical Code (e.g. Leviticus 1:3) in condemning the priest for offering unacceptable sacrifices.

      In the third dispute (concerning divorce), the author of the book of Malachi likely intends his argument to be understood on two levels. Malachi appears to be attacking either the practice of divorcing Jewish wives in favour of foreign ones (a practice which Ezra vehemently condemns) or, alternatively, Malachi could be condemning the practice of divorcing foreign wives in favour of  Jewish wives (a practice which Ezra promoted). Malachi appears adamant that nationality is not a valid reason to terminate a marriage, "For I hate divorce, says the Lord . . ." (2:16).

     In many places throughout the Hebrew Scriptures – particularly the book of Moses – Israel is figured as Yahweh's wife or bride.    Malachi's discussion of divorce may also be understood to conform to this metaphor.  Malachi could very well be urging his audience not to break faith with Yahweh (the God of Israel) by adopting new gods or idols.   It is quite likely that, since the people of Judah were questioning  Yahweh's love and justice (1:2, 2:17), they might be tempted to adopt foreign gods.   William LaSor suggests that, because the restoration to the land of Judah had not resulted in anything like the prophesied splendor of the messianic age  which had been prophesied, the people were becoming quite disillusioned with their religion.

      Indeed, the fourth dispute asserts that judgment is coming in the form of a messenger who "is like refiner's fire and like fullers' soap . . ." (3:2). Following this, the prophet provides another example of wrongdoing in the fifth dispute – that is, failing to offer full tithes. In this discussion, Malachi has Yahweh request the people to "Bring the full tithe . . . [and] see if I will not open the windows of heaven for you and pour down on you an overflowing blessing" (3:10). This request offers the opportunity for the people to amend their ways.   It also stresses that keeping the Lord's statutes will not only allow the people to avoid God's wrath, but will also lead to God's blessing.   In the sixth dispute, the people of Israel illustrate the extent of their disillusionment. Malachi has them say "'It is vain to serve God . . . Now we count the arrogant happy; evildoers not only prosper, but when they put God to the test they escape'" (3:14-15). Once again, Malachi has Yahweh assure the people that the wicked will be punished and the faithful will be rewarded.

      In the light of what Malachi understands to be an imminent judgment, he exhorts his audience to "Remember the teaching of my servant Moses, that statutes and ordinances that I commanded him at Horeb for all Israell" (4:4; 3:22, MT).   Before the Day of the Lord, Malachi declares that Elijah (who "ascended in a whirlwind into heaven . . . [,]" 2 Kings 2:11) will return to earth in order that people might follow in God's ways.

      Primarily because of its messianic promise, the book of Malachi is frequently referred to in the Christian New Testament.   What follows is a brief comparison between the book of Malachi and the New Testament texts which refer to it (as suggested in Hill 84-88).

      Although many Christians believe that the messianic prophecies of the book of Malachi have been fulfilled in the life, ministry, death and resurrection of Jesus of Nazareth, most Jews continue to await the coming of the prophet Elijah who will prepare the way for the Lord. The Latter-day Saints differ significantly in this regard as noted below.

 Mormon Beliefs about Malachi and Elijah

The Church of Jesus Christ of Latter-day Saints teaches that the prophet Elijah appeared to Joseph Smith on April 3, 1836 (Passoverr) and restored important "keys" (Priesthood authority) related to temple work and family history/genealogical record-keeping. (Doctrine and Covenant Section 110) This is in direct fulfillment of Malachi's prophesy at the end of chapter 4. As recorded in Joseph smith's history, Moroni appeared to Joseph in the year 1823 and told him that parts of Malachi chapter 3 and all of chapter 4 had not yet been fulfilled but soon would be. Malachi's teachings on the blessings of tithing are also considered very important in LDS doctrine, and were repeated by the resurrected Savior in the Book of Mormon (3 Nephi 24,25).

(Not in WIKIPEDIA but added by Robert F. Holt, MD, MPH

Seventh-day Adventist Beliefs about Malachi and Elijah

and Tithing

Seventh-day Adventists were not called by that name at first, but were an offshoot of the Millerite "Movement" which rose in Upstate New York and New England from the prophetic ideas and teachings of William Miller.   When Miller's prediction that Christ would return to "rapture" those who accepted his teaching and destroy everyone else by the "brightness of His coming" failed to materialize on October 22, 1844, a small group of people, probably about 50, studied further.

      Bible parallelism was a major part of this new group's method of interpreting Scripture, and they, like the Mormons had a prophet (ess) Ellen G. White.   She did not depend on such intermediaries as the angel Moroni or a ghostly "Elijah" but instead got her instructions directly from Jesus Christ, who stood as a High Priest poised between the Holy Place and the Most Holy Place in a heavenly, not earthly, "Sanctuary".   The ceremonial precedent was Yom Kippur, the Jewish "Day of Atonement".   Having thus started down the trail of rediscovering Jewish precedents, it was natural that Adventists would discover the benefits to its ministry of the tithing system.    Malachi 3 was very useful in providing some muscle in the effort to encourage tithing, while Malachi 4, among other things supported a radical new Adventist view that "Hell" is not a forever thing, but that the wicked will be "burned up" --- become ashes under the feet of the saints.

      As for "Elijah" --- Ellen White was "Elijah" --- the church itself was "Elijah" -- even I, Dr. Robert Holt, MD could be "Elijah".

Malachi Speaks (KJV)

Chapter 3

        Malachi 3:1 "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in:  behold, he shall come, saith the Lord of hosts.

       Malachi 3:2 "But who may abide the day of his coming?   and who shall stand when he appeareth?   for he is like a refiner's fire, and like a fullers' sope (soap): 3 And he shall sit as a refiner and purifier of silver: an he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.

        Malachi 3:4 Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

        Malachi 3:5 And I will come near to you in judgment;  and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

        Malachi 3:6  For I am the Lord, I change not; therefore ye sons of Jacob are not consumed.

        Malachi 3:7 Even in the days of your fathers ye are gone away from mine ordinances, and have not kept them.  Return unto me, and I will return unto you, saith the Lord  of hosts.  But ye said, Wherein shall we return/

       Malachi 3:8  Will a man rob God?   Yet ye have robbed me.   But ye say, Wherein have we robbed thee?   In tithes and offerings.

      Malachi 3:9 Ye are cursed with a curse: for ye have robbed me, even this whole nation.

      Malachi 3:10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to recieve it.

      Malachi 3:11 And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts.

      Malachi 3:12 And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts.

       Malachi 3:13 Your words have been stout against me, saith the Lord.  Yet ye say, What have ye spoken so much against thee?

       Malachi  3:14 Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?

       Malachi 3:15 And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.

       Malachi 3:16 Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.

       Malachi 3:17 And they shall be mine, saith the Lord of hosts, in that day when I m,ake up my jewels; and I will spare them, as a man spareth his own son that serveth him.

       Malachi 3:18 Then shall ye return, and descern between the righteous and the wicked, between him that serveth God and him that serveth him not."

In the Old Testament way of looking at things, Malachi 3:18 could easily be interpreted as 

righteous = those who pay tithe

wicked = those who do not

him that serveth God = those who pay tithe

him that serveth him not = non-tithers

but Jesus in the New Testament with such acts as 

the "cleansing of the temple" and

many of his sayings, brings a whole 

new dimension into this simplistic

INTERPRETATION!