聖經註釋書

這位先知被差遣，先要責備，後要安慰；先要揭露罪並為之責備，然後要應許那將除去世人罪惡者的降臨。這也是蒙福的聖靈在對付人的靈魂時所採取的方法（約 16:8）。他先剖開傷口，然後敷上醫治的良藥。神已藉著護理和典章（而且人會以為是有效地）為以色列人作了安排，使他們歸向自己；但從此處對他們的控訴看來，他們在這兩方面都徒然領受了神的恩典。I. 他們對神向他們的恩惠極不知恩，沒有按所領受的恩惠報答（瑪 1:1-5）。II. 他們在遵守神的制度上非常疏忽懈怠；祭司尤其如此，他們被特別委以這些職責（瑪 1:6-14）。對於那些既不受護理感動、又不受典章影響，並在那些本當榮耀神的事上冒犯神的人，我們還能說什麼呢？

引言

瑪拉基書是兩個時代——即舊約與新約——之間的過渡環節，正如特土良（Tertullian）所言，是「基督教的衣邊與邊界」，他的預言所特有的那種突兀而懇切的語氣，或許正源於此。連他的名字也有些不確定。瑪拉基與其說是一個人名，不如說是一個職位名稱——「我的使者」，且在

瑪 3:1

中正是此義。

七十士譯本在

瑪 1:1

中支持此看法，當譯作不是「藉瑪拉基」，而是「藉祂使者的手」（比較

該 1:13）。

瑪拉基是舊約最後一位受默示的使者，宣告新約那位偉大使者的來臨。迦爾底亞文意譯本將他錯誤地等同於以斯拉，因以斯拉從未被稱為先知而是文士，瑪拉基則從未被稱為文士而是先知。不過這也表明，某些古代權威並不將瑪拉基視為專有名詞。然而其他先知書標題的類比，支持瑪拉基為專有名詞的普遍見解。如同同時代的先知哈該和撒迦利亞支持約書亞和所羅巴伯建造聖殿一般，他在較後的時期支持祭司以斯拉和省長尼希米。他如那位省長一樣，預設聖殿已經建成

瑪 1:10; 3:1-10。

兩人同樣責備仍待改革的積弊

尼 13:5, 15-22, 23-30，

即祭司們世俗而唯利是圖的性格、百姓與外邦人通婚、不納十分之一，以及富者對窮人缺乏同情

尼 6:7

暗示尼希米在改革工作中得到先知們的支持。故年代約為主前 420 年或稍後。被擄後的兩個時期（哈該與撒迦利亞的時期，以及瑪拉基的時期）的共同特徵，都是神的百姓之首有君王、祭司、先知性的人物。前一期是建造聖殿的時期；後一期是百姓復興與重建城邑的時期。復興後的第一個時期完全獻身於重建聖殿，政治復興居其次——這正是神百姓的特徵。與約書亞和所羅巴伯一同定居巴勒斯坦的，不過是五萬人的殖民地

拉 2:64。

他們在以斯拉以沉默略過的六十年間，與周圍的外邦人混雜

拉 9:6-15; 尼 1:3。

因此需要第二次復興，將民族生活塑造成猶太的形式，重建聖律法與聖城——這是尼希米在瑪拉基幫助下、歷時約半個世紀所完成的工作，於主前五世紀最後十年瑪拉基與尼希米相繼離世時結束。這段時期正是但以理書 9:25 的「七個七」，被置於「七十個七」的開頭，是為了標明它們與隨後沒有啟示的時期（六十二個七）之間的根本差異；之後便是那以無與倫比的尊貴獨自凸顯的最後一個七——即彌賽亞顯現的時期。七十個七因此始於亞達薛西第七年——即允許以斯拉前往耶路撒撒冷、主前 457 年，那時命令才從神發出。祭司以斯拉履行了從異教成分中潔淨民族、重新引入律法的內在工作；尼希米則履行了重建城邑、恢復民族體制的外在工作〔奧伯倫（Auberlen）〕。維特林加（Vitringa）將瑪拉基預言的年代定於尼希米第二次從波斯返回之時，不晚於主前 424 年，即亞達薛西去世之年

尼 13:6。

此時蘇格拉底正在腐敗的雅典傳授其所僅知、最接近純全道德的教導。摩爾（Moore）將本書分為六部分：（一）控告以色列對神使其超越以東的愛麻木不仁

瑪 1:1-5。

（二）責備祭司們的怠忽與褻瀆

瑪 1:6-2:9。

（三）責備雜婚及對猶太妻子的虧待

瑪 2:10-16。

（四）彌賽亞與其先鋒的來臨

瑪 2:17-3:6。

（五）責備不納十分之一

瑪 3:7-12。

（六）義人與惡人在現今與未來審判中的對比，因此勸勉歸回律法

瑪 3:13-4:6。

文風生動，但不如某些更早的先知宏偉，韻律也不那麼鮮明。

本書的正典地位，由新約的引用所確立

太 11:10; 17:12; 可 1:2; 9:11, 12; 路 1:17; 羅 9:13。

Introduction to Malachi

The last prophet of the Old Testament, like the forerunner of our Lord, whom he foreannounced under his own name . "The messenger of the Lord," willed to be but "the voice of one crying in the wilderness;" as his great successor, who took up his message, when asked, "Who art thou? What sayest thou of thyself?" said John 1:23, "I am the voice of one crying in the wilderness, Make straight the way of the Lord." He mentions neither his parentage, nor birthplace, nor date; nor did he add the name of his office , and he has left it to be guessed, whether the name under which he is known, was the name which he bore among men; so wholly did he will to be hidden. No one before him is recorded to have carried his name. It may be that he framed it for himself, and willed to be known only as what it designated, "the messenger of the Lord." This was a favorite title with him, since, in this brief prophecy, he uses it, as describing the priest's office, and that of the forerunner Malachi 2:7; Malachi 3:1; whereas, before him, except once by Haggai and once by Isaiah Hag 1:13; Isaiah 42:19, it had been used only of the blessed angels.

There is, however, no ground to think that it was not his name. Even the Septuagint, which paraphrases it, "His messenger," prefix to the book the name Malachi; and the title, "my messenger," would not have described that he was "the messenger of God," since the name of God had not preceded. "If names are to be interpreted," Jerome says , "and history is to be framed from them, not a spiritual meaning to be derived, then Hosea who is called Saviour, and Joel whose name means, 'Lord God,' and the other prophets will not be men, but rather angels or the Lord and Saviour, according to the meaning of their name." No special stress was laid upon the name, even by the Origenists, who supposed Haggai, Malachi and John the Immerser to have been angels . Origen himself supposed John the Immerser to have been an angel in human form , and Melchizedek , as well as Malachi. More widely, that , "they became the words in the prophets."

At the time of our Lord, some accounted him to have been Ezra, perhaps for his zeal for the Law. His date must, however, have been later, since there is no mention of the building of the temple, whose service was in its regular order. In the New Testament, like others of the twelve, he is cited without his name , or the substance of his prophecy, is spoken of or alluded to, without any reference to any human author Luke 1:17, Luke 1:76; Matthew 17:10; John 1:21; so entirely was his wish to remain hidden fulfilled.

Yet he probably bore a great part in the reformation, in which Nehemiah cooperated outwardly, and to effect which, after he had, on the expiring of his 12 years of office Nehemiah 5:14, returned to Persia, he obtained leave to visit his own land again Nehemiah 13:6, apparently for a short time. For he mentions his obtaining that leave, in connection with abuses at Jerusalem, which had taken place in his absence, and which he began reforming, immediately on his arrival. But three chief abuses, the neglect of God's service, the defilement of the priesthood and of their covenant, and the cruelty to their own Jewish wives, divorcing them to make way for idolatresses, are subjects of Malachi's reproofs. Nehemiah found these practices apparently rampant. It is not then probable that they had been, before, the subjects of Malachi's denunciation, nor were his own energetic measures probably fruitless, so that there should be occasion for these denunciations afterward. It remains, then, as the most probable, that Malachi, as the prophet, cooperated with Nehemiah, as the civil authority, as Haggai and Zechariah had with Zerubbabel , "So Isaiah cooperated with Hezekiah; Jeremiah with Josiah. Of a mere external reformation there is no instance" in Jewish history.

It does not appear, whether Nehemiah, on his return, was invested by the king of Persia with extraordinary authority for these reforms, or whether he was appointed as their governor. The brief account affords no scope for the mention of it. It is not then any objection to the contemporaneousness of Malachi and Nehemiah, that, whereas Nehemiah, while governor, "required not the bread of the governor," i. e., the allowance granted him by the Persian government, as an impost upon the people, Malachi upbraids the people that they would not offer to their governor the poor things which they offered to Almighty God, or that the governor would not accept it, in that it would be an insult rather than an act of respect. For:

(1) the question in Malachi is of a free-offering, not of an impost;

(2) Nehemiah says that he did not "require it," not that he would not accept it;

(3) there is no evidence that he was now governor, nor

(4) any reason why he should not accept in their improved condition, what he did not "require Nehemiah 5:18, because the bondage was heavy upon this people."

Presents were, as they are still, a common act of courtesy in the East.

Like John the Immerser, though afar off, he prepared the way of the Lord by the preaching of repentance. More than other prophets, he unveils priests and people to themselves, interprets their thoughts to them, and puts those thoughts in abrupt naked language, picturing them as demurring to every charge which he brought against them. They were not, doubtless, conscious hypocrites. For conscious hypocrisy is the sin of individuals, aping the graces which others possess and which they have not, yet wish to be held in estimation for having. Here, it is the mass which is corrupt. The true Israel is the exception Malachi 3:16 - "those who feared the Lord, the jewels of Almighty God." It is the hypocrisy of self-deceit, contented with poor, limited, outward service, and pluming itself upon it. Malachi unfolds to them the meaning of their acts. His thesis is themselves, whom he unfolds to them.

He interprets himself, putting into their mouths words, betokening a simple unconsciousness either of God's goodness or their own evil Malachi 1:2. "Yet ye say, Wherein hast Thou loved us?" This was their inward thought, as it is the thought of all, ungrateful to God. But his characteristic is, that he puts these thoughts into abrupt, bold bad words, which might startle them for their hideousness, as if he would say, "This is what your acts mean." He exhibits the worm and the decay, which lay under the whited exterior Malachi 1:6. "Ye say, Wherein have we despised Thy Name?" Perhaps, they were already learning, not to pronounce the proper Name of God, while they caused it to be despised. Or they pronounced it with reverent pause, while they showed that they held cheap God and His service Malachi 1:7. "Ye say, The table of the Lord is contemptible Malachi 1:7, Malachi 1:12. Ye say, the table of the Lord is polluted; and the fruit thereof, his meat, is contemptible." Their acts said it. What a reading of thoughts Malachi 1:13! "Ye said also, Behold, what a weariness!" It is the language of the heart in all indevotion Malachi 2:14. "Ye say, Wherefore?" as if innocently unconscious of the ground of God's judgment Malachi 3:8. "Wherein have we robbed Thee?" The language of those who count the earth as their own Malachi 2:17. "Ye say, Wherein have we wearied Him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and in them doth He delight, or, Where is the God of judgment?" The heart's speech in all envy at the prosperity of the wicked!

Yet the object of all this unfolding them to themselves, is their repentance. We already have the self-righteousness of the Pharisees, and the Sadducees' denial of God's Providence. And we already have the voice of John the Immerser, "of the wrath to come." They professed to Malachi 3:1; Malachi 4:1 "delight in the coming of the messenger of the covenant;" yet their deeds were such as would be burned up with the fire of His coming, not, rewarded.

Pharisees and Sadduces are but two off-shoots of the same ungodliness; Pharisees, while they hoped by outward acts to be in favor with God, they become, at least, secret Sadducees, when the hope fails. First, they justify themselves. God had said to them Malachi 2:8-9, "Ye are departed out of the way: I have made you base, as ye have not kept My ways." They say Malachi 3:14, "It is vain to serve God; and what profit, that we have kept His ordinance?" (affirming that they had done, what God called them to repentance for not doing) God said Malachi 2:13, "Ye have covered the altar of the Lord with tears," the tears of their wronged wives; they insist on their own austerities Malachi 3:14, "we have walked mournfully before the Lord our God." Then comes the Sadducee portion. God had called them to obedience and said (Malachi 3:10, וּבתנוּני ûbethânûnı̂y), "Prove Me now herewith: they say, (Malachi 3:15, בצנוּ bâchănû), the workers of wickedness have proved God, and are saved." God promised . "All nations shall call you blessed;" they answer , "and now we call the proud blessed. What have we spoken against Thee?" is the last self-justifying question, which Malachi records of them; and this, while reproaching God for the uselessness of serving Him, and choosing the lot of those who rejected Him.

Thereon Malachi abandons this class to their own blindness. There was hope amid any sin. However, it rebelled against God. This was a final denial of God's Providence and rejection of Himself. So Malachi closes with the same prophecy, with which John the Immerser prepared our Lord's coming, "His Luke 3:17 fan is in His hand, and He will thoroughly purge His floor; and will gather the wheat into His garner, but the chaff He shall burn with fire unquenchable." The unspeakable tenderness of God toward "those who fear His name," and the severity to those who finally rebel, are perhaps nowhere more vividly declared, than in these closing words of the Old Testament. Yet the love of God, as ever, predominates; and the last prophet closes with the word "Remember," and with one more effort to avert the curse which they were bringing upon themselves. Yet no prophet declares more expressly the rejection of the people, to whom he came to minister, the calling the Gentiles, the universal worship, in of the earth, of Him who was hitherto worshiped by the Jews only; and that, not at Jerusalem, but each offering, in his own place, the sacrifice which hitherto (as they had recently experienced, in their captivity at Babylon) could be offered up in Jerusalem only. To him alone it was reserved to prophesy of the unbloody sacrifice, which should be offered unto God "in every place" throughout the world "from the rising of the sun unto the going down thereof." It has been said , "Malachi is like a late evening, which closes a long day, but he is at the same time the morning twilight which bears in its bosom a glorious day."

"When prophecy was to be withdrawn from the ancient Church of God, its last light was mingled with the rising beams of the Sun of Righteousness. In one view it combined a retrospect of the Law with the clearest specific signs of the Gospel advent Malachi 4:4. Remember ye the law of Moses My servant, which I commanded him on Mount Horeb, for all Israel, with the statutes and the judgments. Behold I will send you Elijah the prophet, before the great and dreadful day of the Lord. Prophecy had been the oracle of Judaism and of Christianity, to uphold the authority of the one, and reveal the promise of the other. And now its latest admonitions were like those of a faithful departing minister, embracing and summing up his duties. Resigning its charge to the personal precursor of Christ, it expired with the Gospel upon its lips."

A school, which regards the "prophets" chiefly as "poets," says that "the language is prosaic, and manifests the decaying spirit of prophecy." The office of the prophets was, to convey in forceful words, which God gave them, His message to His people. The poetic form was but an accident. God, who knows the hearts of His creatures whom He has made, knows better than we, why He chose such an instrument. Zechariah, full of imagination, He chose some years before. But He preserved in history the account of the words which Zechariah spoke, not the words wherewith he urged the rebuilding of the temple, in his own book. If Malachi had spoken in imaginative language, like that of Ezekiel, to whom God says Ezekiel 33:32, "thou art unto them like a very lovely song of one that hath a pleasant voice and can play well on an instrument, and they hear thy words and they do them not," it may be that they would have acted then, as they did in the time of Ezekiel. It may be, that times like those of Malachi, apathetic, self-justifying, complaining, self-complacent, needed a sterner, more abrupt, more startling voice to awaken them. "Wisdom was justified of her children."

God performed by him a reformation for the time being: He gave through him a warning to the generation, when our Lord would come, that He would come, as their Judge as well as their Saviour, and, how they would stand in the day of His coming. He gave it as a book to His whole Church, whereby to distinguish seeming from real service. Parting words are always solemn, as closing the past, and opening out a future of expectation before us. The position of Malachi, as the last of the prophets, bids us the more solemnly prepare for that dread day, our Lord's second coming, which he foretold, in one with the first coming, warning us that we do not deceive ourselves, in unconsciousness of our own evil and remembrance of our seeming good, until He professes unto us Matthew 7:23, "I never knew you; depart from Me, ye that work iniquity."

This chapter begins with showing the great and free favor which God had manifested to the Israelites, above what he had done to the Edomites, who are threatened with farther marks of the Divine displeasure; alluding, perhaps, to the calamities which they suffered from Judas Maccabeus and John Hyrcanus, (see 1 Maccabees 5:65, and Joseph Antiq. 13:9), Malachi 1:1-5. God then reproaches his people, and especially their priests, for their ungrateful returns to his distinguished goodness, Malachi 1:6. They are particularly charged with sacrificing the refuse of beasts, Malachi 1:7-9, for which God threatens to reject them, Malachi 1:10, and choose other nations who will show more reverence to his name and worship, Malachi 1:11-14.

INTRODUCTION TO MALACHI

This book, in the Hebrew copies, is called "Sepher Malachi", the Book of Malachi; in the Vulgate Latin version, "the Prophecy of Malachi"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Malachi"; According to Lactantius (a), Zechariah was the last of the prophets; but the more commonly received opinion, and the truest, is, that Malachi was the last; hence Aben Ezra calls him Myaybnh Pwo, "the end of the prophets"; and by Kimchi he is said to be, Mbv Nwrxa "the last of them"; and sometimes, by the Rabbins, Myaybnh Mtwx, "the seal of the prophets" (b); by whom they are all sealed up, concluded, and finished. His name signifies "my angel", as is commonly said; though Hillerus (c) makes it to signify "the angel of the Lord"; hence some have thought that he was not a man, but an angel; and so the Septuagint render ykalm dyb, in the first verse Malachi 1:1, "by the hand of his angel"; and others have thought that the book takes its name, not from the author of it, but from the mention that is made of the messenger or angel of the Lord, John the Baptist, in Malachi 3:1 but the more prevailing opinion is, that Malachi is the name of a man, the writer of the book, about whom the Jews have been divided. Rab Nachman says Malachi was Mordecai; and that he was so called because he was second to the king. R. Joshua ben Korcha contradicts him, and affirms Malachi is Ezra; and to him agrees the Chaldee paraphrase on Malachi 1:1 which says, that Malachi, his name is called Ezra the scribe; but, as Kimchi observes, Ezra is never called a prophet, as Malachi is, only a scribe; wherefore in the Talmud (d), where this matter is debated, it is concluded thus; but the wise men say, Malachi is his name; that is, it is the proper name of a man; there was a man of this name, that wrote this prophecy; not Mordecai, nor Ezra, nor Zerubbabel, nor Nehemiah, as some have thought; but Malachi: and if the accounts of Epiphanius (e) and Isidore (f) are to be credited, this prophet was born at Sapho, in the tribe of Zebulun; and had his name from his beautiful form, and unblemished life; and that he died very young, and was buried in his own field. The time of his prophesying is not agreed on: the Jews commonly make him contemporary with Haggai and Zechariah; they say (g) that Haggai, Zechariah, and Malachi, all of them prophesied in the second year of Darius; and Ganz, their chronologer (h), places the death of these prophets together in one year; but he seems to be later than they: Haggai prophesied before the building of the temple; Zechariah about the time of it; and Malachi after it, when the temple was rebuilt, and the worship of God restored and settled; and when both priests and people were become very corrupt and degenerate, of which he complains; so that it is possible that he might live a century after the other prophets, and about four centuries before the coming of Christ, during which time prophecy ceased; though some think he lived not long before the times of Christ, which is not probable. Bishop Usher (i) makes him contemporary with Nehemiah, and places him in the year 416 B.C.; and Mr. Whiston (k) in the year 400 B.C.; Mr. Bedford (l) in the year 424 B.C.: however, this book has been always accounted authentic, and a part of the canon of the Scripture; and is confirmed by the passages cited out of it, and the references made unto it, in the New Testament, Matthew 11:10. The general design of it is to reprove the Jews for their ingratitude to the Lord, their neglect and contempt of his worship, and breach of his laws; and to raise in the minds of the truly godly an expectation of the Messiah, and his forerunner, John the Baptist.

(a) De vera Sapientia, l. 4. c. 5. p. 279. (b) Nizzachon, p. 200. apud Hottinger. Thes. Phil. p. 489. (c) Onomastic. Sacr. p. 147, 359, 541. (d) T. Bab. Megillah, fol. 15. 1.((e) De Prophet. Vita & Interitu, c. 22. (f) De Vita & Morte Sanct. c. 51. (g) T. Bab. Megillah, fol. 15. 1. Seder Olam Rabba, c. 20. p. 55. (h) Ganz, Tzemach David, par. 1. fol. 18. 1.((i) Annales Vet. Test. A. M. 3589. (k) Chronological Tables, cent. 12. (l) Scripture Chronology, p. 725.

INTRODUCTION TO Malachi 1

In this chapter the Lord declares his love to the people of Israel, and proves it; and complains that the honour due unto him was not given him; which he demonstrates by various instances. The inscription is in Malachi 1:1 showing the name and nature of the prophecy; the author of it; the people to whom it was sent; and the name of the person by whom. In Malachi 1:2 the Lord affirms his love to the people of Israel, which they called in question; and proves it to be real, special, and distinguishing, by the instance of Jacob and Esau, two brothers; yet one, their ancestor, was loved, and the other hated; which latter is proved by the desolations made in his country, and by the fruitless attempts made to repair and rebuild; which was so clear a proof of the Lord's indignation against him, that the Israelites could not but see it, and would be obliged to confess it, to the glory of God, Malachi 1:3 hence he passes on to observe the honour and fear that were due to him as a Father and master, which were not shown him; but, instead thereof, he was despised, and even by the priests themselves, with which they are charged, Malachi 1:6 and which being objected to by them, is proved by offering polluted bread on his altar; and by polluting him, in saying his table was contemptible; and by sacrificing the blind, the lame, and the sick, unto him; things which would be justly resented, if offered to a temporal prince and governor, Malachi 1:7 wherefore they are called upon by the prophet to pray to the Lord for grace and mercy for the people, seeing it was by their means (the priests) that these things were done; though it was questionable whether the Lord would have any regard to them, Malachi 1:9 their sins being so dreadfully aggravated; and particularly, inasmuch as they did not serve in the temple, not so much as shut a door, or kindle a fire on the altar, for nothing, without being paid for it; hence the Lord declares he had no pleasure in them, nor would he accept their offerings; but would call the Gentiles by his grace, among whom his name would be great from one end of the earth to the other; and incense and pure offerings would be offered by them to him, Malachi 1:10 and then he renews the charge against them, that they had profaned his name, by saying that his table, and the fruit thereof, were polluted, and his meat contemptible; by expressing a weariness in his worship, and a contempt of it; and by bringing the torn, the lame, and sick, as an offering to him, Malachi 1:12 upon which such sacrificers are declared deceivers, and pronounced accursed, which they might assure themselves was and would be their case; since he was a great King, and his name dreadful among the Heathen, Malachi 1:14.

MALACHI.

Malachi

BY

THE REV. W. H. LOWE, M.A.

INTRODUCTION

TO

MALACHI.

I. The Prophet and his Name.—Absolutely nothing is known historically of the life of the prophet Malachi. Josephus, though he speaks of Haggai and Zechariah, does not mention Malachi. By some the word Malachi, which might be taken to mean “my messenger,” has been regarded as the prophet’s official title, not as his personal name. Thus, the Chaldee paraphrase[29] (the Targum) takes the word as a mere appellative, and identifies the prophet with Ezra the Scribe; but, as Kimchi well remarks, Ezra is nowhere called a “prophet,” but “the scribe.” Again, Talmudic testimony is uncertain on the question. Thus, in Talmud Babli, Megillah, 15a: after other suggestions an old tradition is adduced to the effect that “Rabbi Yehoshua ben Korcha (first and second century after Christ) says, Malachi is the same as Ezra; but the (other) sages say, Malachi was his name.” Haggai, Zechariah, and Malachi are also mentioned in the Talmud together (without any doubt being expressed as to Malachi being a personal name) as the last of the prophets (e.g., Talmud Babli, Synhedrin, 11a), and as members of the Great Synagogue—i.e., the School of Sages, which existed from the time of Ezra to that of Simon the Just. The testimony of the LXX. is equally uncertain, for while in Malachi 1:1 the word is translated “his angel” (either by way of paraphrase or reading Malacho, not Malachi), we find, on the other hand, the prophet in the title of the book called Μαλαχίας, just as Zachary (Zechariah) is called Ζαχαρίας. The passage in the Apocrypha (2 Esdras 1:39-40), “Unto whom I will give for leaders Abraham, Isaac, Jacob, Oscas, Amos, and Micheas, Joel, Abdias, and Jonas, Nahum and Abacoe, Soponias, Aggeus, Zachary, and Malachy, which is called also an angel of the Lord,” is also equivocal. Several of the fathers speak of his name as merely official, an opinion upheld by Vitringa and many modern critics, while Pseudo- Dorotheas, Epiphanius, and others (Köhler Mal. pp. 10, 11), state that he was a Levite of Zebulun, and born at Sophá, or Sofirá. Thus tradition helps us but little, and we are, accordingly, reduced to a priori arguments to decide whether Malachi was a personal name or no.

[29] I have shown (Fragment of Psachim, p. 66, Note Hh. 1) that the Targumin of the prophets were in existence in substantially the same form in which we now have them in the time of Rab-Yoseph (270-333 A.D.).

(1) Jerome’s argument is worthy of notice: he says most reasonably that “if names are to be interpreted, and history framed from them. . . . then Hosea, who is called Saviour, and Joel, whose name means ‘Lord God,’ and other prophets, will not be men, but rather angels, or the Lord and Saviour, according to the meaning of their name.” (2) While it is true that Malachi might be a mere official title, meaning angelic, or my messenger, it is equally true that personal names in i (for iyyah, yahu, yah, or î’êl, meaning “of Yah” and “of God”) are of by no means unfrequent occurrence in the Bible. Thus in 2Kings 18:2 we find Abi for Abiyyah (2Chronicles 29:1), Palti (1Samuel 25:44) for Paltiel (2Samuel 3:15), Zabdi (Joshua 7:1) compared with Zebadyah (Ezra 8:8), Zabadyahu (1Chronicles 26:2), and Zabdiel (Nehemiah 11:14), besides Gamri, Zichri, and many other. (3) The use of the word Malachi in the sense of “my messenger” (Malachi 3:1) is no argument against Malachi being the prophet’s personal name; on the contrary, his application there of the word Malach (“angel”) to the Messiah’s forerunner, and in Malachi 2:8 to the priesthood—a word which elsewhere, except in Haggai 1:13, Isaiah 42:19, is never used of any but a supernatural being—may be taken as showing that the prophet was fond of making use of a word which carried with it a covert reference to his own name. (4) That no one else in the Old Testament is called Malachi is no valid objection, for neither is there more than one person called Amos (Amos in Isaiah 1:1 is quite a different name), Jonah, Habakkuk, &c. (5) Nor is there any force in the argument that the name stands alone in Zechariah 14:1 without any further personal definition, for that is also the case with Obadiah. (6) If Malachi be a mere official title, the case is an unique one, for in every other instance the prophets have given their real names (if any) in the heading of their books. (7) The case of the names Agar (Proverbs 30:1) and Lemuel (Proverbs 31:1) is not parallel, for even if it were proved that these latter are not historical names, no conclusion bearing upon a prophetic writing could be drawn from a collection of proverbs. “A collection of proverbs is a poetical work, whose ethical or religious truth is not dependent upon the person of the poet. The prophet, on the contrary, has to guarantee (to his contemporaries) the divinity of his mission, and the truth of his prophecy by his own name or his own personality.”—(Keil.) We conclude, therefore, in default of any positive evidence to the contrary, that it is only reasonable to suppose that Malachi is the personal name of the prophet, and that it is an apocopated form of Malachiyyah, Malachyahu, Malachyah, or of Malachi’el, meaning “Messenger of Yah,” or “of God.”

II. Date of the Prophecy.—All are agreed that Malachi prophesied after the captivity, and there is not much difficulty in determining from internal evidence the probable period of his labours. We find that he makes no reference to the re-building of the Temple or of Jerusalem. The Temple seems to have been for some time completed, and its services so long restored, that the zeal of both priests and people had cooled down, and given place to the most profane slovenliness in the Temple service, and a mere formal observance (Malachi 3:14), or rather a deceitful evasion of the Law (Malachi 1:14). The priests admitted to the Temple sacrifices what they should have rejected (Malachi 1:7-12), and demonstrated by their whole conduct that they looked on their duties as a wearisome burden (Malachi 1:13). They had ceased to give the people true instruction in the Law (Malachi 2:8), and showed partiality in their administration of justice (Malachi 2:9). The people had intermarried freely with the heathen, and heartlessly divorced their Israelitish wives, so that the altar of the Lord was covered with tears and weeping and crying out (Malachi 2:11-16). They neglected to pay the tithes and other dues, and as a punishment were visited with dearth and famine (Malachi 3:8-12). They had begun to cherish the most sceptical views, and openly to scoff at the notion of God’s exercising a beneficent providence over them (Malachi 2:17; Malachi 3:15), though there was still a remnant among them of those who feared the Lord, and that thought upon His name (Malachi 3:16).

Now, the state of the country soon after Ezra came up from Babylon (458-457 B.C.) seems to agree in some respects with the description of it which we have drawn from the materials contained in the prophecies of Malachi. Thus we read that when Nehemiah came up a few years later the people were put to such straits through famine that they came to him with the complaint, “We have mortgaged our lands, vineyards, and houses, that we might buy corn because of the dearth” (Ezra 5:3). Moreover, Ezra on his arrival found that both the people and the priests had “not separated themselves from the people of the lands, for they had taken of their daughters for themselves, and for their sons” (Ezra 9:1-2). In the space of less than three months he compelled every one of those who had contracted such marriages to divorce his heathen wife, and send her back to her own people, and so “they made an end of all the men that had taken strange wives by the first day of the first month” (Ezra 10:17[30]). On the other hand, of his having to reform any abuses in connection with the Temple service we hear nothing. It should also be mentioned that in Ezra’s time, or, at all events, immediately after his arrival, as well as in the time of Darius (Ezra 6:9-10), all things that were necessary for the Temple services were provided out of the royal revenues (Ezra 7), so that the rebukes of the prophet with regard to the niggardly manner in which the people presented the offerings would be out of place, if the prophecy had reference to this period. Nor would the vivid picture which the prophet draws of the state of the “desolate places” of Edom (Malachi 1:3-5), have been of much comfort to Israel, if at the time of his speaking their own “city, the place of their fathers’ sepulchres, was still lying waste, and the gates thereof consumed with fire,” as was the case at this time (Nehemiah 1:3; Nehemiah 2:3). We must, accordingly, look for some later events as the occasion of the prophet’s ministry.

[30] There are two remarkable instances of coincidence of expression between Ezra and Malachi: viz., Ezra 9:4, Malachi 3:16; and Ezra 9:14-15, Malachi 3:6.

In 445-4 B.C. Nehemiah obtained leave from Artaxerxes Longimanus to go up to Jerusalem (Nehemiah 2:6), and in 433-2 he returned to the Persian Court. During this period of twelve years he acted as governor in the land of Judah (Nehemiah 5:14). In the almost incredibly short space of fifty-two days he rebuilt the walls of Jerusalem, in spite of the opposition of the neighbouring peoples (Nehemiah 6:15). He worked most important reforms, condemning usury and slavery (Nehemiah 5:1-14); proclaimed a fast, and made the people confess their sins, and enter into a covenant to keep the ordinances of the Law, and abstain from heathen marriages; to observe the Sabbath, and keep the Sabbatical year; to contribute every man the third of a shekel for the services of the Temple, and to pay the legal tithes and offerings (Nehemiah 10:29-39). But when he went back to Persia all the abuses which he had abolished, quickly crept in again, so that on his return, which was before the death of Artaxerxes (424 B.C.), he had to go over the old ground again. The Jews had married wives of Ashdod, of Ammon, and of Moab, and their children spake half in the speech of Ashdod, and could not speak in the Jew’s language (Nehemiah 13:23-24; comp. Malachi 3:10-16). The portions of the Levites had not been given them (Nehemiah 13:10; comp. Malachi 3:6-10).

Now, we can hardly suppose that Malachi prophesied during Nehemiah’s temporary absence, and that his words had so little effect that when Nehemiah returned he found things as bad as ever. Nor could he have prophesied prior to or during Nehemiah’s first reform, or he would not in all probability have been utterly silent with regard to the re-building of Jerusalem and its walls. It only remains, therefore, that we should regard him as Nehemiah’s coadjutor in his second reformation. He was, in fact, to Nehemiah what Haggai and Zechariah were to Zerubbabel, Jeremiah to Josiah, and Isaiah to Hezekiah—the prophet of God, co-operating with the civil authority in bringing about the moral reformation of the people. He prophesied, therefore, in all probability some time between 430 and 425 B.C.,[31] namely, during the first part of the first Peloponnesian War, and was a contemporary of the great Greek tragic poets Sophocles (496-405) and Euripides (480-406), and of the historians Herodotus (484-424), and Thucydides (471-396).

[31] Two objections might be made to this conclusion—(1) There is no mention of any dearth at this time, such as is implied in Malachi 3:10-11. To this we answer that since the whole history of this period is contained in twenty-five verses (Nehemiah 13:7-31), written in the prolix style of Nehemiah, which does not admit of the compression of many facts into a small space, we cannot be surprised at the omission of any mention of such scarcity. (2) It is said that Malachi and Nehemiah could not be contemporaries, because whereas Malachi upbraids the people with offering to God such poor things as they would not dare to offer to their governor (chap. 1:8), Nehemiah, when governor, “required not the portion of the governor” (Nehemiah 5:18),—i.e., the allowance granted him by the Persian Government. as an impost on the people. To this it may be replied (a), Malachi speaks of free-will offerings, not imposts; (6) Nehemiah says he did not require (demand), not that he would not accept under any circumstances; (c) there is no evidence that he was. governor on his return.

III. Contents.—The prophecy is one of continual rebuke from beginning to end. In the form in which we have it, it is certainly to be looked on as one single address. Probably it is but a systematically arranged epitome of the various oral addresses of the prophet.

It may be divided into six sections, all more or less intimately connected with one another.

Malachi 1:1-5. God’s love for Israel. Israel’s ingratitude.

Malachi 1:6 to Malachi 2:9. Rebuke of the priests. Prophecy of the spiritual worship of God among the heathen Decree against the priests.

Malachi 2:10-16. Rebuke of the people for marrying heathen women, and divorcing their Israelitish wives.

Mal 2:17 to Mal 3:5. Rebuke of sceptics, and prophecy of the sudden coming of the Lord to His Temple.

Malachi 3:6-12. Rebuke of the people for withholding tithes and offerings.

Mal 3:13 to Mal 4:6. Rebuke of formalists and sceptics. The different destiny of the righteous and of the wicked. The rising of the Sun of Righteousness. Exhortation to remember the Law of Moses. The coming of Elijah.

IV. Style of Diction.—Malachi writes in the purest style of the Renaissance. From the very nature of his utterances high-flown poetic imagery is, for the most part, excluded; but when for the moment he removes his gaze from the dark present to look back on the glorious past, or to foretel the events of the still more glorious future, he rises to a high standard of poetic diction. (See Malachi 2:5-6; Malachi 3:1-5; Malachi 4:1-6.) His method of administering the most scathing rebuke by means of preferring an accusation (in which he shows the deepest insight into the inmost thoughts of the nation), then supposing an objection on their part (which exhibits in the most telling manner the moral degradation of the people, and their indifference to their spiritual condition), and lastly, by confuting their objection in trenchant terms, is artistic, and at the same time forcible to a degree. (See Malachi 1:2-5; Malachi 2:14-17 [Malachi 2:15-17 ?], Malachi 3:7-13.) We cannot, with Lowth, perceive here any decadence in the power of the spirit of prophecy. Prophecy did not cease because its power was exhausted, but because its mission was now fulfilled until the time of its fulfilment should draw near. We will conclude with the words of Nägelsbach, which others before us have thought worthy of citation: “Malachi is like a late evening which closes a long day, but he is at the same time the morning twilight, which bears in its womb a glorious day.”

瑪 1:1-14.

神的愛、以色列的忘恩、祭司們唯利是圖的心，以及將取代他們的外邦人屬靈祭司職分。

1. 默示——沉重的判決。

給以色列——如今由猶大與便雅憫兩個支派、以及隨猶太人從巴比倫歸回的十支派中的個人來代表。以斯拉記 7:10 中「以色列」也是如此使用。比較

代下 21:2

「以色列王約沙法」，其中猶大較十支派更被視為以色列最真實的代表（比較

代下 12:6; 28:19）。

瑪拉基——見引言。神在他之後不再差遣先知，直到基督的先鋒施浸者約翰，為要以更熱切的渴慕點燃百姓對那預言的偉大原型與應驗者——基督——的心。

The burden of the word of the Lord to Israel - o "The word of the Lord is heavy, because it is called a burden, yet it hath something of consolation, because it is not 'against,' but to Israel. For it is one thing when we write to this or that person; another, when we write 'against' this or that person; the one being the part of friendship, the other, the open admission of enmity."

"By the hand of Malachi;" through him, as the instrument of God, deposited with him; as Paul speaks of 1 Corinthians 9:17; Titus 1:3, "the dispensation of the Gospel 2 Corinthians 5:19, the Lord of reconciliation; Galatians 2:7, the Gospel of the uncircumcision, being committed to him."