“Book of remembrance”
The names of those who revere the Lord will be noted and entered into “a book of remembrance.” Such a book is also mentioned in Exodus 32:32–33; PsalmA psalm is a song of praise. In the Old Testament 150 psalms comprise the psalter, although some of the psalms are laments and thanksgivings. In the New Testament early Christians gathered to sing psalms and hymns and spiritual songs. 69:28; perhaps IsaiahIsaiah, son of Amoz, who prophesied in Jerusalem, is included among the prophets of the eighth century BCE (along with Amos, Hosea, and Micah)–preachers who boldly proclaimed God’s word of judgment against the economic, social, and religious disorders of their time. 4:3; 65:6; DanielAn interpreter of dreams who was delivered from the lions’ den. 7:10; 12:1; and most notably in Revelation 20:12 and 21:27, where it contains the names of those destined for eternity.
“I have hated EsauSon of Isaac and Rebekah and the older twin brother of Jacob.” (1:3)
Why does Malachi use such harsh language against Edom and Edom’s ancestor Esau? In covenantA covenant is a promise or agreement. In the Bible the promises made between God and God’s people are known as covenants; they state or imply a relationship of commitment and obedience. or election language Malachi is simply saying, “I chose JacobThe son of Isaac and Rebekah, renamed Israel, became the father of the twelve tribal families. and not Esau.” In general, however, Edom is singled out for harsher judgment than other nations (Psalm 60:8-9; 137:7; Isaiah 21:11-12; 34:5-17; 63:1-6; JeremiahProphet who condemned Judah’s infidelity to God, warned of Babylonian conquest, and promised a new covenant. 49:7-22; Lamentations 4:21-22; EzekielEzekiel was a priest and prophet who was raised in Jerusalem and exiled to Babylon in 597 BCE. 25:12-14; 35:1-15; Joel 3:19-21; AmosProphet to the northern kingdom who condemned Israel’s oppression of the poor, calling for justice to "roll down like waters." 1:11-12; Obadiah 1-16). This may be because the first division in the covenant family is between Jacob and Esau, who sold his birthright, and Edom represents all non-covenant peoples. Or it may be because, as some scholars believe, the Edomites collaborated with NebuchadnezzarBabylonian king who conquered Jerusalem, destroyed the Temple, and exiled the people. in the destruction of the Jerusalem TempleThe Jerusalem temple, unlike the tabernacle, was a permanent structure, although (like the tabernacle) it was a place of worship and religious activity. On one occasion Jesus felt such activity was unacceptable and, as reported in all four Gospels, drove from the temple those engaged… in 587 B.C.E.
The “LORD of hosts”
The term Yahweh tsebaoth occurs often in Isaiah 1-39, Jeremiah, HaggaiProphet who urged rebuilding the Temple after the exile., Zechariah, and Malachi, but seldom in other books. The meaning of tsebaoth is “armies,” such as the armies of Israel (Psalm 44:9; 60:10), the armies of heaven (NehemiahThe governor of Jerusalem who rebuilt the city walls after the exile. 9:6; Psalm 148:2), or the armies of Yahweh (JoshuaThe successor of Moses, Joshua led the Israelites into Canaan. 5:14; 1 SamuelThe judge who anointed the first two kings of Israel. 17:45). When connected with heaven or Yahweh it means the array of heavenly beings, as in Micaiah’s vision of “all the host of heaven” (1 Kings 22:19) or Elisha’s vision of the horses and chariots (2 Kings 6:17). The term “LORD of hosts” means that Yahweh is not a solitary being, but that there are other celestial beings (though not divine beings) in the eternal realm of God.
“Malaki ” (my messenger) and ElijahA miracle working Israelite prophet who opposed worship of Baal.
How is the relationship to be interpreted between Malachi (“my messenger”), the name of the book in 1:1, and “my messenger to prepare the way before me” in 3:1? How do those two “messengers” relate to the sending of the prophet Elijah in 4:5-6, who will “turn the hearts of parents to their children and the hearts of children to their parents”? In 3:1, the voice of Yahweh announces that “my messenger [will] prepare the way before me,” namely, that Yahweh himself will come (3:2). In the Synoptic GospelsThe Synoptic Gospels are Matthew, Mark, and Luke. They are called Synoptics because they view the gospel story from a similar point of view; they also share large blocks of narrative material in common., the messenger of 3:1 and the return of Elijah in 4:5 both find their fulfillment in John the BaptistJohn the Baptizer was the forerunner of Jesus the Messiah, preaching a gospel of repentance and preparing the way of the Lord. (MatthewA tax collector who became one of Jesus’ 12 disciples. 11:10, 14; Mark 1:3; 6:15; LukeThe "beloved physician" and companion of Paul. 1:17; 7:27). However, since Malachi’s concluding verses (4:5-6) are probably an addendum to the book by a different author, and since the role of the messenger in 3:1 (“to prepare the way before me”) and Elijah in 4:5-6 (to “turn the hearts of parents”) are different, there is no reason within the book itself to assume the messenger and Elijah are the same.
The “messenger”
Malachi, “my messenger,” is more likely a descriptive title rather than a proper name for the author. Since the word occurs in the first verse, it became the title of the book. A righteousA righteous person is one who is ethical and faithful to God’s covenant. Righteousness in the Old Testament is an attitude of God; in the New Testament it is a gift of God through grace. In the New Testament righteousness is a relationship with God… priestA priest is a person who has the authority to perform religious rites. In New Testament times priests were responsible for daily offerings and sacrifices in the temple. is also “a messenger of Yahweh” (2:7), as is a prophet (Haggai 1:13). “My messenger” is also mentioned in 3:1 as one who will prepare the way before the Lord.
MosesProphet who led Israel out of Egypt to the Promised Land and received the law at Sinai. and Elijah
The mention of Moses and Elijah in the concluding verses of the book may be a later addendum intended to summarize and define covenant fidelity as adherence to both the law and the prophets. The term “the law and the prophets,” commonly used to describe the content of the Old Testament, is personified as Moses and Elijah. Moses is commonly cited as the source or personification of the TorahThe Torah is the law of Moses, also known as the first five books of the Bible. To many the Torah is a combination of history, theology, and a legal or ritual guide., or “teachings,” even by JesusJesus is the Messiah whose life, death, and resurrection are God’s saving act for humanity. (Matthew 8:4, Mark 1:44; 7:10; Luke 5:14; 24:27; John 5:45-47; 7:19-23). Elijah is an early prototype of the prophets to come later. The mention of the two together here is reminiscent of their appearance at Jesus’ transfigurationThe Transfiguration was a mountaintop event in which Jesus was transformed and became dazzling white, in a manner that suggested his future glory. Peter, James, and John witnessed Jesus’ transfiguration; Moses and Elijah appeared on the mountain and talked with Jesus. The event, which is… (Matthew 17:3; Mark 9:4; Luke 9:30).
“An oracleAn oracle is a divine utterance of guidance, promise, or judgment delivered to humans through an intermediary (who is often also called an oracle). In the Bible oracles are given by Balaam (in the book of Numbers) and by David (in 2 Samuel). A number…”
Zechariah 9:1; 12:1; and Malachi 1:1 all begin with massah dabar Yahweh: “An oracle. The word of the LORD,” a phrase occurring in the Old Testament only in these three verses. Because of this, many scholars believe that Zechariah 9-14 and Malachi may be by the same author (the last five chapters of Zechariah are distinct from Zechariah 1-8). The root meaning of massah is “burden,” the word used in the King James Version (and by Martin Luther in his German translation: die Last). Contemporary versions use “oracle” (New Revised Standard Version, New International Version, Revised Standard Version) or “message” (New Jerusalem Bible, New Living Translation). An oracle is a revelation of divine intent or divine action to a human situation, delivered from God by a messenger or prophet. Here Malachi is “burdened” to deliver his message, and since the content of his message is a revelation from God, the word “oracle” seems fitting. Although Malachi directs his massah, “heavy message,” to Israel (also Ezekiel 12:10), such oracles are most often directed at other nations, as, for example, in the first verses of Isaiah 13; 15; 17; 19; 21; 22; and 23; Nahum 1:1; and Habakkuk 1:1.
The Torah of Moses, my servant
The usual phrase in the Old Testament is “the law (torah) of Yahweh” (Exodus 13:9; Psalm 19:7 [v. 8 in Hebrew], Isaiah 30:9; Amos 2:4, for example) or “the law of God” (Joshua 24:26; Nehemiah 8:18: 10:29; see 2 Kings 10:31). The phrase here, in 4:4, “the teaching [law] of Moses my servant,” is similar to Daniel 9:11, “the law of Moses, the servant of God”; and Daniel 9:13 reads simply, “in the law of Moses.” The original meaning of torah is an oral instruction or teaching. With the giving of the ten “words” to Moses (Exodus 20:1, Deuteronomy 5:22), torah took on the meaning of “commandment” or “law,” and in time the “five books of Moses,” or the PentateuchThe Pentateuch is a Christian term the first five books of the Old Testament. These books contain stories of Israel’s early history, God’s covenants, and many laws such as the Ten Commandments)., was called the Torah, as distinct from the Writings and the Prophets. The fact that Malachi adds “statutes and judgments” to the “law of Moses” indicates that he has in mind all the instructions and laws of the Pentateuch, not just the Ten Commandments given on Mount Horeb/Sinai.
