In the Fall of 2021, the Adult Sunday School class at Oakridge began working our way through the book of Malachi. What follows are the notes developed for, used in, and clarified by our weekly morning studies. Recordings of the sessions are also provided.

INTRODUCTORY MATTERS

The AUTHOR of the book

The contents of the book are attributed to “Malachi” in the Hebrew text (1:1), a name/word only used here. However, in the LXX, this word is translated “his messenger” perhaps implying authorial anonymity. 

Some modern scholars suggest that the authors’ self-label comes from 3:1—“Behold, I am going to send my messenger, and he will clear the way before me”—however this seems a presumptuous move on the part of the author, i.e., assuming he’s who God is speaking of, and is contradictory to the NT claim that John was this predicted messenger (Matt 11:10–11; Mark 1:2).

It should also be noted that the structure of this superscription in question is similar to those of other prophetic books in which the author’s name is included (e.g., Hos 1:1; Joel 1:1; Jonah 1:1; Mic 1:1; Zeph 1:1; Hag 1:1; Zech 1:1). In addition, “through” is a common way in Hebrew to identify the agent by which something was accomplished (e.g., Exod 9:39; 34:29; 2 Sam 28:17). Ultimately, if Malachi is not the name of the author it would be the only anonymous prophetic book of the OT, which seems unlikely. 

The text itself reveals very little about the author, his ancestry, geographical origin, or supplemental vocation.

The LOCATION of the book

Like the author, the text gives little information regarding the place where the book was written or the timing of its composition. However, the prophecies included in the book confront issues of inappropriate sacrifices in the temple (1:6–14), priestly failures in the temple (2:1–9), and a lack of tithing in the temple (3:6–12). Because of these wrongs being addressed we can conclude that they were written to Jewish people living in and around Jerusalem, the city in which the temple stood.

The DATE of the book

The book of Malachi is set within the post-exilic era during a time when Persia was a world superpower. Since we know the temple was in use, it must have been written after Haggai and Zechariah (520–516 BC) had encouraged its post-Babylonian rebuilding. However, since the author doesn’t mention any specific names or events by which a date can be attached or posited with any level of certainty, consensus has not been met. The only event mentioned is Edom’s destruction (1:3–4), but there’s no indication from the authors as to how far in the past that event took place.

Many date the book close to the time of Ezra and Nehemiah because both refer to problems with, i. intermarriage with foreigners (Ezra 9–10; Neh 10:30; 13:23–29; Mal 2:10–16); ii. the priests (Neh 13:4–9, 29–30; Mal 1:6–2:9); iii. social injustice (Neh 5:1–13; Mal 3:5); and iv. tithing (Neh 10:32–39; 13:10–13; Mal 3:8–12).

All said, three possible dates have been proposed. First, Malachi prophesied before the arrival to Jerusalem of Ezra and Nehemiah (from 500–460 BC). 

Second, because of the similarity of the issues being address between Malachi and Nehemiah, some suggest the former wrote between 433–430 BC when the latter was away from Jerusalem (Neh 5:14; 13:6). 

Third, others propose a date range of 420–400 BC after Nehemiah’s time because, while he and Ezra had called for divorcing foreign wives (Ezra 9; Neh 10:30; 13:23–27) to preserve a holy seed (Ezra 9:2; 10:1–44), Malachi opposed the divorce of Jewish wives (2:10–16), a possible overreaction to the declarations of the former two.

The OCCASION for and RECIPIENTS of the book

Judah’s economy was heavily dependant on agriculture, so earlier droughts (Hag 1:10–11) and plagues (Mal 3:9–11) made survival difficult for the people. The increased popularity of marriages to foreigners and divorce caused social instability and insecurity in the family and subsequent negative impacts on the theological education that took place in the homes (Neh 13:23–25; Mal 2:15). (Is this still not true today!?) 

The topics addressed by Malachi seem to suggest that many of the original recipients, while Jewish, were not well-rooted in the faith of their forefathers. This weakness was partly due to the instability of the home as stated above, but also because of the sloppiness and disqualified nature of their priests (2:1–9). 

Because of all this, the people needed correction at a very foundational level. For example, they needed to be taught that God loved them (1:1–5), that he was just (2:17–3:5), and that serving God was worthwhile (3:13–4:3). This was a time of rampant secularization, a shift that was blurring the distinctions between God’s people and the rest of the nations.

An OUTLINE of the book

• Superscription 1:1
• Oracle #1: Doubting God’s Love (1:2–5)
• Oracle #2: Dishonouring God’s Name (1:6–2:9)
• Oracle #3: Profaning God’s Covenant (2:10–16)
• Oracle #4: Awaiting God’s Justice (2:17–3:5)
• Oracle #5: Robbing God’s House (3:6–12)
• Oracle #6: Scorning God’s Service (3:13–4:3)
• Epilogue: Obey God’s Instructions (4:4–6)

EXPOSITIONAL NOTES

Superscription (1:1)

v. 1 “The oracle,” Or burden (see Ezek 12:10; Zec 9:1; 12:1) is the technical term for a prophetic message, i.e., a word from Yahweh to a group of people 

The word sets an appropriately sober tone for what follows and is used in the prophetic books twenty-seven times to introduce a threatening message (e.g., Isa 13:1; 14:28; 15:1; Nah 1:1; Hab 1:1)

The opening verse demands attention: A burden coming to Israel by way of Yahweh’s very words through the mouth of “my messenger”

Oracle #1: Doubting God’s Love (1:2–5)

v. 2 “How have you loved us?,” Not a sincere question but the verbalization of doubts—an expression of the “injured innocence” (1:6–7; 2:17; 3:7–8, 13); Israel, looking around their post-captivity land and nation, finds little evidence of God’s love for them (translation: they are declaring a distrust in the loving God who chose them and covenanted with them)

For our consideration: God tells Israel, “I have loved you.” These are always God’s opening words to humanity (1 John 4:19) and would be the foundational truth for all Malachi would say. How do we understand God as the initiator in our experience of salvation, eternal life, and holy living?

vv. 2–3 “Loved Jacob … hated Esau,” In response to Israel’s doubt, God points to his steadfast choosing of them—the younger son—to be his people and the conduit through which he would bless the world; As the love of Israel is an elected love, so, in comparison, the hatred of Edom is the opposite, i.e., rejection from a task, position, or involvement in covenant relationship (Gen 25:23; Rom 9:10–13)

For the use of love and hate, see Gen 29:31, 33; Deut 21:16–17; Matt 10:37; Luke 14:26; Note: these words by themselves do not indicate eternal destinations of Jacob and Esau

v. 3 “Hated,” We must remember that Esau first despised and rejected covenant relationship with the Lord (Gen 25:34; 26:34–35); “Have made,” God recounts or promises its destruction (prophetic perfect?)

“His mountains,” The Edomites were descendants of Esau (Gen 25:23) and their land, Edom, was mountainous (see Obad 1, 3); Mountains are also used to refer to a kingdom (see Dan 2:35, 45)

v. 4 “Edom says,” Pride and self-reliance does not ensure security (Jer 49:16); “The wicked territory,” Contrasts with “the holy land” (Zech 2:12; see also Gen 26:34; 27:41; Obad 10–14)

v. 5 “You will say,” There will come a time when this doubting nation will praise God for the faithfulness he has shown to his promises and the love he has shown to his people often in spite of their being obviously undeserving

This first section could be seen as God responding to the charge of not loving his people with three evidences to the contrary: i. He tells them of his love, ii. He lovingly elected them, and iii. He lovingly preserves them

For our consideration: God promised Israel that there would come a day when they would look back on their current trial and use its memory as fodder for worship (v. 5). How can we do the same today?