Author’s note: how do you manage to get a handle on the context of a book like Malachi and cover the whole first chapter in one Sunday?  At the current rate, I’m going to sit down on the job on one or both sections….

 

The oracle of the word of the Lord to Israel by Malachi.

Background to Malachi

Who, What, Where, Why questions are critical to sincere exegesis of any book of the Bible.

Author:

• 1:1 and 3:1 imply that Malachi was the author. But Malachi literally means “my messenger”, so you could alternately read 1:1 as “The oracle of the word of the Lord to Israel by my messenger” (this is how 3:1 is translated). Some scholars make a case that the author was anonymous (seems unlikely since this would be only prophetic book like that). The reference to my messenger (Malachi) in 1:1 is probably a play on the author’s name.
• In any case, we know nothing about the author with the possible exception of his name.

Date and Geopolitical Context:

• “Haggai and Zechariah . . . are noteworthy for the chronological precision with which they related their lives and ministries to their historical milieu. This is not the case at all with Malachi. In fact, one of the major problems in a study of this book is that of locating it within a narrow enough chronological framework to provide a Sitz im Leben [situation in life] sufficient to account for its peculiar themes and emphases.” (as cited by Constable)
• Need to rely on content of book to approximate the date. It speaks of worship at the second temple, so after 515 BC, which was when the temple was completed.  Most think it was between 515 and 400 BC.  Mostly likely corresponding most closely with events recorded in 2nd half of the book of Nehemiah. Also, it would be near the time of Esther.
• Reference is also made to the governor, so must  be referring to the satrapy’s Persian-appointed governor.  The newly reformed nation of Israel was struggling for survival with competing satrapies at this time.  You can see some of this with the accusations of the Israelites to God (e.g. 1:2 “how have you loved us?”).   Haggai and Zechariah were the most recent prophets and they spoke a lot about Zion–which didn’t seem to be coming about.
• “. . . Malachi and his contemporaries were living in an uneventful waiting period, when God seemed to have forgotten His people enduring poverty and foreign domination in the little province of Judah. . . . True the Temple had been completed, but nothing momentous had occurred to indicate that God’s presence had returned to fill it with glory, as Ezekiel had indicated would happen (Ezk. 43:4). . . . Generations were dying without receiving the promises (cf. Heb. 11:13) and many were losing their faith.”[14] (as cited by Constable)
• Probably the best context is to try to imagine what you must have felt like to be a Jew in Jerusalem in Nehemiah’s day.  This is the environment where the story of Esther and the Maccabees occured, and 400 years of repeated foreign invasions and repression without divine encouragment.

Genre and Theme:

• Burden/Oracle. Hebrew Massa (Strongs 4853) . Literally “burden”.  But also means the message of the Lord.  Here are the 65 ways it is used in the OT: http://biblehub.com/hebrew/strongs_4853.htm

  Update: Here is the summary from the NET Bible Translators Notes which is much better than what I can say: The Hebrew term III מַשָּׂא (massa’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא), is a technical term in prophetic literature introducing a message from the Lord (see Zech 9:1; 12:1). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content. (NET notes)

• Malachi is “[…]formally classified as belonging to the genre of oracular prose. The messages are oracular in nature because they represent authoritative prophetic speech motivated or inspired by God himself. By prose, we mean that the literary texture of Malachi s a blend of prosaic and rhetorical features, approaching poetic discourse, but distinctive of prophetic style. …The discourse units in Malachi may be broadly categorized as judgment speeches, since they accuse, indict and pronounce judgment on the audience.” (Hill p. 280).
• Some call this genre of prophecy “covenant lawsuit”.  The Israelites were breaking their portion of the covenant and God was taking them to court over their infractions.

Lesson

Outline (Constable)

1. Introduction 1:1
2. The priests exhorted not to dishonor the Lord (the theological angle) 1:2—2:9
   1. Positive motivation: the Lord’s love 1:2-5
   2. Situation: the priests’ failure to honor the Lord 1:6-9
   3. Command: stop the pointless offerings 1:10
   4. Situation: the priests’ worship profaning the Lord’s name 1:11-14
   5. Negative motivation: the results of disobedience 2:1-9

So chapter 1 really covers 1 1/2 sections if you use this outline.

• Following the above outline, 1:2-5 is part 1 of the discourse against the priests. This section explains how God loves them.
• 1:2 I have loved you seems to be a thesis statement for the book.  This undergirds basically everything God is arguing for in the whole book. What a powerful assertion to the disillusioned Jews living in a hostile environment!
• How does this same idea of God’s enduring love for his people apply to his church 2 millennia after Christ promised to return for us? (we also have the promise of a new Jerusalem)
• Rhetorical response to God’s love: How have you loved us?
  • First of all, what a dumb response?! How could you say this to God? In reality, isn’t this human tendency?
  • God replies with the example of how he chose Israel over Edom. Edom was also destroyed when the Babylonians destroyed Judah.
  • God promised their own eyes would see the fulfillment of this
  • Side note: The epithet Lord who rules over all occurs frequently as a divine title throughout Malachi (24 times total). This name (יְהוָה צְבָאוֹת, yÿhvah tsÿva’ot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers (NET Notes)

Situation: The failure of the priests to honor the Lord (v 6-9)

• Accusations:
  • Evidenced by: polluted offerings > Despised = offering inferior gifts. Deut 15:21 If they have any kind of blemish – lameness, blindness, or anything else – you may not offer them as a sacrifice to the Lord your God.
    • Were these inferior animals the exchange racket that was occurring during Jesus’ day, or was it simply not caring what animals were presented?
    • Pollution = by saying the Lord’s table may be despised. Note: table here refers to the altar, but is probably used to show the symbolism of the meal served after two parties “sign” a covenant, and of eating with the governor (Persian satrapy).
  • You are not honoring or respecting (fearing) me
  • Despising my name
• God was rejecting their offerings–just like their civil ruler would.  God uses his name, The Lord of Hosts, to emphasize that he was greater than any civil governor or Persian king.
• Why did they need to entreat the favor the Lord?
  • Because they were bringing down wrath on themselves, not favor.
  • BTW, many point out that Malachi was using the phrases from the priests’ blessing here (Numbers 6:22-27) to emphasize how they were receiving cursing not blessing from the priests.
• Summary: Does the church despise Jesus by offering polluted offerings?  I.e. what is the equivalent to offering blind and sick animals at Weavertown?

Command: stop the pointless offerings (v. 10)

• God begs that someone would just close the doors, and shut down all the vain (pointless) offerings. Why does he call the offerings vain?
• This BEGS the question–does God wish some churches would close their doors due to their pointless worship?

Situation: The Priests’ Worship Profaning the Lord’s Name (11-14)

• This seems like a recap of the previous argument, but this time with a curse.
• First, although God begs to have someone close the temple doors, he states that his name will be honored in all the nations, and that pure (acceptable) offerings would be offered.
  • First of all, what a slap to the Jews!
  • This seems to be a prophecy of the spread of the New Testament Gospel.  At any rate, God would saying it was more important to be offering pure offerings then temple offerings.  Definitely not typical Jewish thought.
  • What does from the rising of the sun to its setting mean?
• In the same way this must have insulted the Jews/priests, I think the church has an obligation to take this critique to heart. If we are not offering pure offerings here at Weavertown, God will get his pleasure and honor from the nations instead!!
  • Desecrated offerings: Again, do we (Weavertown/Beachy/American) offer any of these polluted offerings: the sick, lame, taken by violence, blemished, or break our vows? What is the equivalent in Lancaster County?
• The passage closes by again emphasizing that the Lord Almighty will be receive his due respect among the nations (if not among his own people!!).

 

Sources:

NET Bible Translators Notes. Available at lumina.bible.org

Constable’s Notes. Available at lumina.bible.org. https://lumina.bible.org/bible/Malachi+1

Andrew E Hill. Haggai, Zechariah, and Malachi. Volume 28. Tyndale Old Testament Commentaries.