MALACHI—NOTE ON 1:1 Heading. Malachi declares his role as God’s messenger and identifies his book as the word of the LORD. Nearly half of the verses in Malachi include “says the LORD of hosts,” “says the LORD,” or some similar phrase. This prophecy is an oracle (compare Zech. 9:1), literally, “a burden.” Malachi directs his message to the postexilic community of Judah. By referring to them as “Israel,” he identifies them as recipients of all God’s covenant promises as well as the covenant obligations.
The title LORD of hosts appears more frequently in Malachi than in any other OT book. Following the exile, Judah was a very small province within the vast Persian Empire. It had no army of its own, leaving its people painfully aware of how limited their resources were. Malachi wants to remind his people that God is in command of a great heavenly host that stands ready to defend Judah.
MALACHI—NOTE ON 1:2–5 First Dispute: Are God’s People Still Special in His Sight? Malachi answers the doubts of the people who question God’s love because of Israel’s many current problems.
MALACHI—NOTE ON 1:2–4 Malachi reminds readers of God’s covenantal love for Jacob. In this context loved means chosen for a particular service rather than affection. Likewise, Esau I have hated refers to Esau’s descendants being rejected for a particular service rather than God actually hating the people. Although Jacob and Esau were brothers, God chose Jacob to be the bearer of the messianic promise (see Rom. 9:13). Malachi compares the nations that descended from Jacob and Esau—Israel and Edom. Neither country will escape God’s judgment. Judah will be graciously restored after her punishment, but Edom will not recover (Mal. 1:4).
MALACHI—NOTE ON 1:2 But you say. See Introduction, Key Themes and Outline.
MALACHI—NOTE ON 1:6–2:9 Second Dispute: Why Do Israel’s Offerings Not Honor God? Malachi argues that Israel’s love for God should be questioned, not God’s love for Israel. Malachi focuses on Israel’s priests (2:1–9). It is their responsibility to guard the sanctuary from being misused and to inspect all sacrifices (1:8; Lev. 22:17–25). The priests have failed in both of these areas.
MALACHI—NOTE ON 1:11 Surprisingly, Malachi refers to people presenting incense and pure offerings in many places, even among the nations, not just in the Jerusalem temple (see Deuteronomy 12). The phrase from the rising of the sun to its setting indicates this will happen in a future time of great blessing (see Isa. 45:6; 59:19).
MALACHI—NOTE ON 2:2–9 Since the priests failed to guard the temple’s purity, the Lord threatens to punish them. Because they “despised” (1:6) the Lord’s name, they will be despised and abased before all the people (2:9). Because they “polluted” God (1:7), he will pollute and remove them from the sanctuary, like dung from the sacrifices is removed (2:3; Ex. 29:14). Because they presumed to bless the people, as if God had accepted Israel’s sacrifices, God will now curse their blessings.
MALACHI—NOTE ON 2:10–16 Third Dispute: Why Are the People Faithless in Marriage? Malachi now describes Israel’s infidelity, which dishonors God. Malachi condemns two marital offenses: intermarriage with unbelievers (v. 11; compare Neh. 13:29) and unjust divorce (Mal. 2:13–16).
MALACHI—NOTE ON 2:13–14 Israel was distressed because God refused to accept their offerings, as evidenced by his not blessing them. Malachi explains that God was acting as a witness against husbands who were unfaithful to their wives. Marriage is not just a contract, a two-way agreement between husband and wife. Instead it is a covenant. Since the LORD was witness to it, marriage is a three-way relationship in which the couple is accountable to God. For this reason, faithfulness in marriage is linked to spiritual well-being. A couple’s relationship must be in good standing, or their prayers will be hindered (compare 1 Pet. 3:7). Other OT passages describing marriage as a covenant include Prov. 2:17; Ezek. 16:8–14; and especially Genesis 2. There, covenant words and phrases describe a husband’s duty (“leave” and “hold fast”; Gen. 2:24; “this at last is bone of my bones”; Gen. 2:23).
MALACHI—NOTE ON 2:15 Make them one recalls Adam and Eve’s marriage (Gen. 2:24). The Lord intends marriage to produce godly offspring (literally, “a seed of God”). Describing a person as “a seed of God” shows that God is a “Father” to his people through redemption (Mal. 1:6; 2:10; compare “the daughter of a foreign god” in v. 11).
MALACHI—NOTE ON 2:16 This verse is one of the most difficult OT passages to translate. The esv footnote includes the other most common translation. Despite the translation difficulty, this passage states clearly that the biblical standard for marriage comes from Gen. 2:23–24, which teaches that marriage is a covenant. Malachi refers to creation (Mal. 2:10), and calls marriage a covenant (v. 14). He refers to the oneness described in Gen. 2:24 (“union,” Mal. 2:15), and reminds his readers of the purpose of marriage (“godly offspring,” v. 15). The Israelite man who unjustly divorces his wife commits a serious offense. He violates the creation order and breaks his covenantal relationship with his wife. These acts damage his character (covers his garment with violence). But divorce affects more than just the husband and wife; it affects the whole community’s social and spiritual health (vv. 13–15). (See also the notes on Matt. 5:31–32; 19:3–9; Mark 10:10–12; 1 Cor. 7:15.)
MALACHI—NOTE ON 2:17–3:5 Fourth Dispute: Is God Unjust? Malachi accuses the people of wearying the Lord with their insulting complaints: “Everyone who does evil is good in the sight of the LORD” and “Where is the God of justice?” Many of the people were distressed at the apparent failure of the prophetic promises of restoration (see Haggai 2; Zech. 1:16–17; 2:1–13; 8:1–9:17). Israel was experiencing continued social and political oppression and economic hardship (Neh. 1:3; 9:36–37; Mal. 3:11). Worse, they had been promised that God would return to his temple with greater glory than was seen at Moses’ tabernacle or Solomon’s temple (e.g., Zech. 1:16–17; 2:4–5, 10–13; 8:3–8; 9:9–17), but the rebuilt temple lacked any visible display of glory. Now, however, Malachi promises that “the Lord whom you seek will suddenly come to his temple” (Mal. 3:1). This prophecy was fulfilled ultimately in Jesus Christ (John 1:14; 2 Cor. 4:6).
MALACHI—NOTE ON 3:1 Apparently Israel was repeating the error of Amos’s listeners (Amos 5:18). They supposed that the Lord’s coming would be only for blessing. They did not realize that the Lord’s coming would also be for judgment. He would come to be a “witness” against all evildoers, including his own people. In preparation for this fearful appearance, the Lord promises, Behold, I send my messenger, and he will prepare the way before me. The NT identifies John the Baptist as this messenger. He prepares the way for the Lord whom you seek, that is, Jesus the Messiah (see Matt. 11:10–14).
MALACHI—NOTE ON 3:2–5 When the Lord comes, he will purify some sinners (vv. 2–4) and judge others (v. 5). The purifying will be thorough and severe, as if it were done with a refiner’s fire and fullers’ soap (compare Heb. 12:7–11). The heat of the refiner’s fire helped separate impurities from the metal. Similarly, the fuller washed clothes using strong lye soap.
3:6–12 Fifth Dispute: How Shall We Repent? Can a Man Rob God? Malachi returns to the subject of Israel’s offerings, which he first addressed in the second dispute (1:6–2:9). When Israel returned from exile, they neglected to offer their tithes (see Neh. 13:10–13). Crop failure and disease did not excuse their unfaithfulness (Mal. 3:10–11). These natural disasters were the result of, not the cause of, the nation’s disobedience (v. 8).
MALACHI—NOTE ON 3:6–7 I the LORD do not change. God’s character and eternal purposes remain constant. He always responds to repentance with forgiveness. They can trust him when he says, Return to me and I will return to you. Because of the Lord’s covenant faithfulness they are not consumed. Therefore implies that God’s promise to bless the world through Abraham’s descendants will not be defeated. He stands ready to bless the children of Jacob again.
MALACHI—NOTE ON 3:8 you are robbing me. The people were not giving to God the offerings that rightly belonged to him.
MALACHI—NOTE ON 3:10–12 God promises that if his people faithfully present their full tithe, then the desperately needed rain will come (v. 10). Crop failure will cease (v. 11), and the promise to Abraham that all nations will call you blessed (v. 12; Ps. 72:17) will be fulfilled. By saying, “put me to the test,” God challenges the people to give the tithe they owe him and then watch to see if he will keep his promise. God promises to meet all their needs, but not necessarily all their wishes. This is not a promise of wealth in return for obedience.
MALACHI—NOTE ON 3:13–4:3 Sixth Dispute: How Have We Spoken against God? This section echoes the first dispute. Here the focus is on God’s own people. Some embrace the covenant, and some do not.
MALACHI—NOTE ON 3:13–15 Israel complains that it is vain to serve God. They believe they have been faithful and have not been blessed.
MALACHI—NOTE ON 3:16 In sharp contrast to the people in vv. 13–15, a second group is now mentioned: those who feared the LORD and esteemed his name. Just as the Lord heard the insults of the first group, so he hears the faithful conversation of the second. A book of remembrance is written in God’s presence concerning these faithful believers. God will correctly judge the deeds of the righteous and the wicked.
MALACHI—NOTE ON 3:17–4:3 The Lord promises that, for those faithful believers listed in the “book of remembrance” (3:16), a day is coming when God will say, They shall be mine, his treasured possession (3:17; compare Ex. 19:5). God will spare them as a man spares his son who serves him.
MALACHI—NOTE ON 4:2 Just as the sun drives away darkness and clouds, bringing light and joy, so the sun of righteousness will scatter gloom, oppression, and injustice. The “righteousness” brought by this “sun” includes both judgment on evildoers and reward for the righteous. Its wings are a poetic image for the rays of this sun. These wings bring healing to all who come under them. Scholars have understood this prophecy to be fulfilled in Christ, who is “the light of the world” (John 8:12; compare John 1:4–6).
MALACHI—NOTE ON 4:4–6 Summary. These closing appeals summarize the main points of Malachi’s prophecy: Remember the law of my servant Moses (the focus of the first three disputes) and prepare for the promised sending of Elijah the prophet before the coming day of the LORD (the focus of the last three disputes). Horeb is another name for Mount Sinai (see Exodus 19–20; Deut. 5:2). Malachi reveals that the future messenger will have a prophetic ministry like Elijah’s. The NT identifies John the Baptist as the fulfillment of Malachi’s prophesied Elijah (Matt. 11:10–14; 17:10–13). (For more on “the day of the LORD,” see note on Amos 5:18–20.)