It is easy to overlook Malachi. The writer is only a "minor" prophet, and the book is only four chapters and five pages. And who is Malachi, anyhow? It is one of those portions of Scripture we hardly ever read and know little about. But you might be surprised that this neglected book contains some of the most impressive verses — even dramatic truths — in all of the Bible. These dynamic verses are unique in that they might appear in most any other part of Scripture. This is because the author, Malachi, an unknown entity, was a universalist whose thought transcended the narrow nationalism that characterizes much of Hebrew prophecy.
Malachi is post-exilic, which means he did his work in the decades following Israel's return to Jerusalem from Babylonian exile, beginning in 537 B.C. Zerubbabel returned to rule the restored Israel as governor. Ezra returned to restore the law to the life of the people, while Haggai and Zechariah returned to lead the people in the rebuilding of the temple. Nehemiah rebuilt the walls that encompassed the Holy City. Ezekiel and Second Isaiah were prophets among the exiles, who not only promised a return to their homeland but a prosperous future. Jeremiah, while not in the captivity, wrote letters from Jerusalem, not only promising a return home, but such assurances as "I will give you a future and a hope" (Jeremiah 29:11).
But life for post-exilic Israel was not as rosy as the prophets had promised, and it was largely their own fault. Idolatry, the reason for their captivity, had been burned out of them during their stay in Babylon, but they had other problems — pride, immorality, shallow religion, not taking God Seriously dysfunctional family life. This is where Malachi came in. He was a messenger — his name means messenger — calling for spiritual renewal, as in such pleading as "Return to Me and I will return to you, says the Lord of hosts" (Malachi 3:7). The following verses will serve to show that Malachi is to be taken seriously.
From the rising of the sun even to its going down,
My name is great among the Gentiles;
In every place incense shall be offered to My name,
And a pure offering;
For My name shall be great among the nations,
Says the Lord of hosts. (Malachi 1: 11)
This is a remarkable affirmation coming from a Hebrew prophet whose people would not associate with Gentiles, and who thanked God in their synagogues that they were not Gentiles. The context is that Malachi is contrasting the corrupt worship of his own people — they were offering blind and maimed animals as sacrifices to God — with the "pure offerings" throughout the Gentile world, as if to say, "Even the Gentiles are more faithful than you." This is one of the few times in the Old Testament when it is declared that while the Jews are God's chosen people they are not his only chosen people! Another prophet, Jesus of Nazareth, may have been influenced by this universalist text when he insisted that "Many will come from east and west and sit down with Abraham, Isaac, and Jacob in the kingdom of God" (Matthew 8:11).
Have we not all one Father?
Has not one God created us?
Why do we deal treacherously with one another? (Malachi 2:10)
The prophet raises questions that we all have asked. We have put a man on the moon and created nuclear physics, and yet we have not learned to get along with each other. The prophet is complaining that the fatherhood of God and the brotherhood of man have not made all that much difference with God's own people. And he got it right that we are not just negligent of each other, but often treacherous, a mean word. It is a problem — the perfidy of the human race — that is beyond our power to solve on a large scale, but we can as individuals heed the prophet's call for brotherhood.
Will a man rob God?
Yet you have robbed Me!
But you say, "In what way have we robbed You?"
In tithes and offerings. (Malachi 3: 8-9)
Rob God? It is such an unexpected question, and calls for an unequivocal answer, "Of course not! God is beyond the capacity to be robbed. But when we ponder the question we have to concede that yes, God can be robbed — robbed of what is his. And not only in tithes and offerings. When our gifts are not used to bless others, or when our time is spent in selfish pursuits we are robbing God. We can rob God when we make no effort to nurture our children in the way of the Lord. Malachi uses this charge to assure the people that if they are generous they will be richly blessed. If they give abundantly God will open the windows of heaven and bless them beyond their ability to receive. It is this kind of conviction that led our Lord to say, "It is more blessed to give than to receive" (Acts 20:35). But do we believe it?
Those who feared the Lord spoke with one another,
And the Lord listened and heard them;
So a book of remembrance was opened before Him
For those who fear the Lord
And for those who meditate on His name. (Malachi 4:16)
In captivity for decades and with their holy city and temple in ruins the Hebrews cried out, "By the rivers of Babylon we sat down and wept when we remembered Zion," and went on to moan, "How can we sing the songs of Zion in a foreign land?" (Psalm 137) Away from their sacrificial system they turned to a more inward and spiritual religion — prayer meditation, study of Torah, mutual edification. This led to the rise of the synagogue, which was a stepping stone between the temple and the church. For the more devout this continued in post-exilic Jerusalem. This passage reflects their mutual edification, which in the modern church has given way to the one-man minister/pastor, which makes the assembled church an audience. Our home Bible studies come nearer capturing the scene described here by Malachi.
To those who fear My name the Sun of Righteousness shall arise
With healing in His wings.
Notice that it is the Sun of Righteousness, not Son, and yet the context indicates that it refers to a Person who has "healing in His wings." Alexander Campbell often addressed this text in reference to what he called dispensations of light (revelation) — Patriarchal (starlight), Mosaic (moonlight), Christian (sunlight), with each dispensation bringing a greater measure of light. This makes Malachi a prophet of the coming Messiah, Jesus being the Sun of Righteousness, And notice that those who are healed by the new light are likened to calves freed from their stalls, happy and free.
Behold, I will send you Elijah the prophet
Before the coming of the great and dreadful day of the Lord. (Malachi 4:5)
Malachi, the Lord's messenger, not only foretells the coming of the Messiah, but of Elijah, his forerunner. This is referred to in Matthew 11:14 and applied to John the Baptist.
Article written by Leroy Garrett
Malachi is post-exilic, which means he did his work in the decades following Israel's return to Jerusalem from Babylonian exile, beginning in 537 B.C. Zerubbabel returned to rule the restored Israel as governor. Ezra returned to restore the law to the life of the people, while Haggai and Zechariah returned to lead the people in the rebuilding of the temple. Nehemiah rebuilt the walls that encompassed the Holy City. Ezekiel and Second Isaiah were prophets among the exiles, who not only promised a return to their homeland but a prosperous future. Jeremiah, while not in the captivity, wrote letters from Jerusalem, not only promising a return home, but such assurances as "I will give you a future and a hope" (Jeremiah 29:11).
But life for post-exilic Israel was not as rosy as the prophets had promised, and it was largely their own fault. Idolatry, the reason for their captivity, had been burned out of them during their stay in Babylon, but they had other problems — pride, immorality, shallow religion, not taking God Seriously dysfunctional family life. This is where Malachi came in. He was a messenger — his name means messenger — calling for spiritual renewal, as in such pleading as "Return to Me and I will return to you, says the Lord of hosts" (Malachi 3:7). The following verses will serve to show that Malachi is to be taken seriously.
From the rising of the sun even to its going down,
My name is great among the Gentiles;
In every place incense shall be offered to My name,
And a pure offering;
For My name shall be great among the nations,
Says the Lord of hosts. (Malachi 1: 11)
This is a remarkable affirmation coming from a Hebrew prophet whose people would not associate with Gentiles, and who thanked God in their synagogues that they were not Gentiles. The context is that Malachi is contrasting the corrupt worship of his own people — they were offering blind and maimed animals as sacrifices to God — with the "pure offerings" throughout the Gentile world, as if to say, "Even the Gentiles are more faithful than you." This is one of the few times in the Old Testament when it is declared that while the Jews are God's chosen people they are not his only chosen people! Another prophet, Jesus of Nazareth, may have been influenced by this universalist text when he insisted that "Many will come from east and west and sit down with Abraham, Isaac, and Jacob in the kingdom of God" (Matthew 8:11).
Have we not all one Father?
Has not one God created us?
Why do we deal treacherously with one another? (Malachi 2:10)
The prophet raises questions that we all have asked. We have put a man on the moon and created nuclear physics, and yet we have not learned to get along with each other. The prophet is complaining that the fatherhood of God and the brotherhood of man have not made all that much difference with God's own people. And he got it right that we are not just negligent of each other, but often treacherous, a mean word. It is a problem — the perfidy of the human race — that is beyond our power to solve on a large scale, but we can as individuals heed the prophet's call for brotherhood.
Will a man rob God?
Yet you have robbed Me!
But you say, "In what way have we robbed You?"
In tithes and offerings. (Malachi 3: 8-9)
Rob God? It is such an unexpected question, and calls for an unequivocal answer, "Of course not! God is beyond the capacity to be robbed. But when we ponder the question we have to concede that yes, God can be robbed — robbed of what is his. And not only in tithes and offerings. When our gifts are not used to bless others, or when our time is spent in selfish pursuits we are robbing God. We can rob God when we make no effort to nurture our children in the way of the Lord. Malachi uses this charge to assure the people that if they are generous they will be richly blessed. If they give abundantly God will open the windows of heaven and bless them beyond their ability to receive. It is this kind of conviction that led our Lord to say, "It is more blessed to give than to receive" (Acts 20:35). But do we believe it?
Those who feared the Lord spoke with one another,
And the Lord listened and heard them;
So a book of remembrance was opened before Him
For those who fear the Lord
And for those who meditate on His name. (Malachi 4:16)
In captivity for decades and with their holy city and temple in ruins the Hebrews cried out, "By the rivers of Babylon we sat down and wept when we remembered Zion," and went on to moan, "How can we sing the songs of Zion in a foreign land?" (Psalm 137) Away from their sacrificial system they turned to a more inward and spiritual religion — prayer meditation, study of Torah, mutual edification. This led to the rise of the synagogue, which was a stepping stone between the temple and the church. For the more devout this continued in post-exilic Jerusalem. This passage reflects their mutual edification, which in the modern church has given way to the one-man minister/pastor, which makes the assembled church an audience. Our home Bible studies come nearer capturing the scene described here by Malachi.
To those who fear My name the Sun of Righteousness shall arise
With healing in His wings.
Notice that it is the Sun of Righteousness, not Son, and yet the context indicates that it refers to a Person who has "healing in His wings." Alexander Campbell often addressed this text in reference to what he called dispensations of light (revelation) — Patriarchal (starlight), Mosaic (moonlight), Christian (sunlight), with each dispensation bringing a greater measure of light. This makes Malachi a prophet of the coming Messiah, Jesus being the Sun of Righteousness, And notice that those who are healed by the new light are likened to calves freed from their stalls, happy and free.
Behold, I will send you Elijah the prophet
Before the coming of the great and dreadful day of the Lord. (Malachi 4:5)
Malachi, the Lord's messenger, not only foretells the coming of the Messiah, but of Elijah, his forerunner. This is referred to in Matthew 11:14 and applied to John the Baptist.
Article written by Leroy Garrett
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