Malachi — Introduction & Outline

The authorship and unity of Malachi has not been seriously challenged. However, some assert that the designation "Malachi" in 1:1 is a title ("My Messenger"), not a proper name, because no parentage is listed and in 3:1 it is used as a title. But no other Old Testament book gives only the title with no name in the introduction, and in 3:1 a word play is probably employed. Moreover, a number of other books omit mention of parentage (Daniel, Amos, Obadiah, Micah, Nahum, Habakkuk, Haggai). Still, nothing is known about Malachi, which may explain why the Talmud and Targums claim Ezra wrote under this title.

There are good reasons to date this prophecy at about 430 B.C. First, a Persian term for "governor" is used, indicating a time in the Persian period (539-333 B.C.). Also, it is evident the remnant has returned to Jerusalem, the temple is built, and sacrifices are being offered (1:6ff.). Furthermore, the neglect and decay seen in temple worship (1:8) indicates a substantial amount of time has passed from the completion of the temple (515 B.C.). There are present many of the same problems Ezra and Nehemiah contended with (2:1 and Ezra 10:2ff; 2:10-11 and Ezra 9:1-2 and Neh. 13:1-3,23-28; 3:5,9 and Neh. 13:15), but Nehemiah is not the present governor since this one accepts bribes (1:8). Therefore it is reasonable to assume Malachi prophesied during the time when Nehemiah had gone back to Persia (432 B.C.) and before he returned to correct the problems mentioned (425 B.C.).

The general background for Malachi is the same as for Ezra and Nehemiah. King Artaxerxes I (465-424 B.C.) represented the Persian rule of the period and Nehemiah governed the returned remnant from about 444 B.C. until he returned to Persia in 432 B.C. Though the temple was rebuilt (515 B.C.), worship was restored (457 B.C.), and Jerusalem's walls were reconstructed (444 B.C.), the nation had grown discouraged and skeptical towards God because His full blessing had not yet been experienced. This led to sinful behavior in the neglect of proper worship, neglect of marriage vows, social sins, and material selfishness that robbed God.

Malachi wrote to arouse the remnant from their spiritual stagnation so that God could continue to bless them. He blames their lack of God's blessing on covenant unfaithfulness and assures that God responds to obedience to the covenant. He also attempts to renew their hope in the faithfulness of God to establish a kingdom, but warns that a day of judgment will precede it.

Malachi follows an interesting pattern of representative dialogue between the nation and God. He begins with a declaration of God's great love for His people who have grown skeptical about God's concern for them (1:1-5). Then a section follows of rebuke for various practices (1:6-2:16) and also a section of assurance of God's faithfulness to Israel (2:17-4:3).

The concluding section concerns the preparation of Israel for the Lord's coming (4:4-6).

After the declaration of love, God rebukes the nation for unfaithfulness in their covenant relationship with God (1:6-2:16). The priests are rebuked first (1:6-2:9) for offering unacceptable blemished sacrifices (1:6-14). He also rebukes them for breaking their covenant obligations and reminds them of the standards established for priests in the Mosaic covenant (2:1-9). Next, God rebukes the people for unfaithfulness (2:10-16). They also violated the covenant as evidenced by their marriages to foreign women and the prevalence of divorce (2:13- 16). Malachi is reminding the nation that the covenant is the standard by which God measures their faithfulness, and by which He determines to bestow blessings or curses.

In contrast to their unfaithfulness, God declares in the following section that He will be faithful to Israel (2:17-4:3). Part of His faithfulness to His promises is the coming judgment of the wicked (2:17-3:5). Through this judgment Israel will be purified (3:2-4) and the way will be open for God to bless the repentant remnant (3:6-12). One evidence of their repentance would be the renewal of the practice of tithing (3:7b-10). In addition, God answers the complaint of the disillusioned Jews that there is no reward for serving God by assuring them of His future judgment between the righteous and the wicked that guarantees a reward for faithfulness (3:13-4:3). The book closes with a final admonition to remember the Mosaic law and an announcement of the coming of the Lord's forerunner who will prepare the nation for the Messiah (4:4-6).

Malachi's appeal for the nation's faithfulness to the covenant is based on God's faithfulness to His people. Though He has demonstrated faithfulness and love in the past, the greatest display is yet to come when He judges the wicked and establishes the nation in righteousness.

1. God Declares his Faithful Love for Israel. 1:1-5

   1. The superscription 1:1
   2. God declares his love for Israel. 1:2
   3. God proved His love by destroying Esau. 1:3-4
   4. Israel will testify to God's love. 1:5
2. God Rebukes Israel for Being Unfaithful in Devotion. 1:6-2:16

   1. The priests are rebuked for their unfaithfulness. 1:6-2:9

      1. They offered blemished sacrifices. 1:6-14

         1. God charges them with dishonoring His name. 1:6-7
         2. The offerers are unacceptable. 1:8-9

            1. The governor would not accept them. 1:8
            2. God will not accept them. 1:9
         3. The offerings are unacceptable. 1:10-13

            1. God is not pleased with false worship. 1:10
            2. God will receive true worship in the future. 1:11
            3. God accuses the priests of willful neglect. 1:12-13
         4. Those who offer blemished sacrifices are cursed. 1:14
      2. They broke their covenant obligations. 2:1-9

         1. God warns of a curse on those who break covenant. 2:1-4

            1. God has already cursed the priests. 2:1-2
            2. God will curse their descendants. 2:3
            3. They will remember the covenant with Levi. 2:4
         2. God reminds of covenant standards for priests. 2:5-7

            1. Levi performed uprightly as a priest. 2:5-6
            2. Every priest should perform uprightly. 2:7
         3. God rebukes the present priests. 2:8-9

            1. They have violated the covenantal standards. 2:8
            2. God has therefore brought them dishonor. 2:9
   2. The people are rebuked for their unfaithfulness. 2:10-16

      1. God accuses them of breaking the covenant. 2:10
      2. They were marrying foreign women with their gods. 2:11-12
      3. They were divorcing their wives. 2:13-16

         1. Therefore God did not accept their offerings. 2:13-14
         2. God ordained marriage for godly offspring. 2:15
         3. Therefore God hates divorce. 2:16
3. God Declares He Will be Faithful to Israel. 2:17-4:3

   1. He will faithfully judge the wicked. 2:17-3:5

      1. The people charge God with injustice. 2:17
      2. God will send a messenger preceding the Lord's coming. 3:1
      3. The Lord will purify Israel for acceptable offerings. 3:2-4
      4. The Lord will judge the wicked. 3:5
   2. He will faithfully bless the repentant. 3:6-12

      1. God declares his unchanging faithfulness. 3:6-7a
      2. God calls for repentance in regards to tithing. 3:7b-10

         1. He accuses them of robbery. 3:7b-8
         2. Therefore they are under a curse. 3:9
         3. He directs them to test Him by tithing properly. 3:10
      3. God describes the blessings that follow repentance. 3:11-12
   3. He will faithfully reward those who serve Him. 3:13-4:3

      1. The people complain that it is futile to serve God. 3:13-15
      2. God answers He will remember the faithful remnant. 3:16-17
      3. God assures judgment between the righteous and wicked. 3:18
      4. God contrasts the fates of the righteous and wicked. 4:1-3

         1. The wicked will burn. 4:1
         2. The righteous will triumph over the wicked. 4:2-3
4. God Prepares Israel for the Lord's Coming. 4:4-6

   1. He commands them to remember the Law of Moses. 4:4
   2. He announces the Lord's forerunner. 4:5-6