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MALACHI.

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THIS name signifies 'my angel' or 'my messenger; but whether it is to be understood as a proper name, or as a title applied to his office as a prophetic messenger of God, is a question difficult to decide. It is more certain that Malachi' does not occur as a proper name in any part of Scripture ; and we rather incline to suppose that the prophecy is anonymous, and that the title Malachi is given to the prophet from his distinct prediction concerning the messenger ('my messenger,' i.e. "N malachi: iii. 1), which has always been considered by both Jews and Christians as one of the most remarkable and important prophecies of Scripture. As so many conjectures have been offered on the subject, we add this one with some hesitation; but it seems to us at least as probable as any other, and to those who know that several books of the Hebrew Scripture take their titles from words which they contain, this probability will seem all the greater. One strange opinion, supported by Origen and others, supposes that this prophet was really an incarnate angel: another identifies him with Mordecai; and a third with Ezra. This last opinion has the support of the Chaldee Paraphrast, and of several Christian writers of note: but the arguments adduced in support of this opinion are by no means convincing when carefully examined. What is more certain is, that Malachi was the last of the Old Testament prophets. Haggai and Zechariah prophesied in the time of Zerubbabel, during the building of the temple; but Malachi speaks of the temple as having been some time built; and from this and other intimations it appears that he prophesied while Nehemiah was governor. The prophecy describes exactly the same state of affairs as the history of Nehemiah; and the governor,' which was the title of Nehemiah, is mentioned in ch. i. 8. The Jewish writers state that prophecy continued for forty years in the time of the second temple, under Haggai, Zechariah, and Malachi, of whom the latter was, as we have seen, evidently the last. With him the Old Testament prophecies conclude, and conclude most strikingly with foretelling the coming of John the Baptist, with whose mission the New Testament opens.

The authenticity and canonicity of the book of Malachi have not been questioned. Besides that it constantly appears in all the catalogues of the sacred writings, given by Jews and Christians, it is repeatedly cited as of divine authority by the inspired writers of the New Testament; and some of the prophecies which it contains bear the visible impress of the seal of God. Compare Mal. i. 3 with Rom. ix. 13; Mal. ii. 10 with Matt. xxiii. 9, and Eph. iv. 6; Mal. iii. 1 with Matt. xi. 10, Mark i. 2, and Luke i. 17. Hengstenberg, in his Christologie (iii. 457, sqq.), has shewn that there subsists between Malachi and the New Testament such a connection that the latter book cannot be fully comprehended without comparing the frequent allusions to the former which it contains. In effect, that which above all evinces the divine inspiration of Malachi, is the signal prophecies already accomplished which it contains. These predictions, which all have reference to the Messiah, may be found in Mal. i. 10, 11; ii. 17; iii. 1-6, 13-18; iv.

The last of the prophetical books,' says Bishop Lowth, that of Malachi, is written in a kind of middle style, which seems to indicate that the Hebrew poetry, from the time of the Babylonish captivity, was in a declining state, and, being past its prime and vigour, was then fast verging towards the debility of age.' Although this is probably true as to the state of Hebrew poetry in general, we do not see that it clearly follows from the style of Malachi's prophecy, the latter portion of which, at least, does not appear to be by any means wanting in force or elegance.

Rosenmüller speaks with more appreciation than Lowth of the merits of Malachi's style. He considers that, allowing for the age in which the prophecy was written, the style is elegant, pure and correct; and that it is perfectly adapted to the subject, whether the prophet would appal by his menaces, or would open the heart to hope by his brilliant promises. Jahn remarks that the prevailing tone of Malachi is that of strong invective; that his style has something of poetical parallelism, and that he employs fewer Chaldaisms than might be expected from a writer of his epoch. He finds, however, that the style of this prophet is somewhat hard, and that many of his images are derived from the earlier prophets.

The following are the works which separately illustrate the book of Malachi :-Melancthonis Explicationes in initium Malachia, Vitemb., 1553; Draconitis Malachias propheta Ebraice, cum

versionibus Chaldæa, Græca, Latina et Germanica et explanatione, Rostoch., 1568; Chrytaei Explicatio Malachia prophetæ, et Chronologia historia Maccabæorum usque ad natum Christum, Rostoch., 1568; Molleri Expositio Malachia propheta, Vitemb., 1569; Grynæi Hypomnemata in Malachiam, Geneva, 1582; De Quiros, Comm. in Prophetas Nahum et Malachiam, Hispali, 1622; Bohlii Malachias Propheta, cum Comm. Rabbinorum, Rostoch., 1637; Martini Observationes in Malachiam cum analysi, Groninge, 1647; Stock, A Commentary upon the whole Prophesye of Malachy, Lond., 1641; Schlater, A Brief and Plain Commentary, with Notes not more useful than reasonable, upon the whole Prophecie of Malachy; delivered sermonwise divers years since at Pitminster in Summerset, Lond., 1650; Ursini Comm. in Malachiam, Francf., 1652; Van Til, Malachias illustratus, seu novo Comm. analytico et exegetico ad planiorem sensus evolutionem elucidatus, Lugd. Bat., 1701; Koeppenii Os Angeli Domini, sive Observationes LXXIX. in Prophetiam Malachia, etc., Grypisvald., 1708; Wesselii Malachias enucleatus, Lubecæ, 1729; Venema, Comm. ad librum elenchtico propheticum Malachie, Leovard., 1759; Fischeri Prolusio, in qua loci nonnulli Versionum Græcorum Oraculorum Malachia illustrantur et emendantur, Lips., 1759; Ejusd. Prolusio in qua loci nonnulli librorum N. Test. e versionibus Græcis maximeque Alexandrina oraculorum Malachie illustrantur, Lips., 1773; Ejusd. Prolusio de versionibus Græcis oraculorum Malachia scientiæ litterarum et Græcarum et Hebraicarum adjutricibus et auctricibus, Lips., 1774; Bahrdt, Comm. in Malachiam, cum examine critico Versionum Veterum, etc., Lips. 1768; Faber, Comm. in Malachiam prophetam, Anoldi, 1779. More lately Hengstenberg has, in the third part of his Christologie, given a very able exegetical explanation of nearly the whole book of Malachi.

CHAPTER I.

5 And your eyes shall see, and ye shall

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1 Malachi complaineth of Israel's unkindness, 6 of say, The LORD will be magnified from the their irreligion, 12 and profaneness.

HE bur-
den of the

word of the
LORD to
Israel 'by
Malachi.

2 I have
loved you,
saith the
LORD. Yet

ye say,
Wherein
hast thou
loved us?
Was not
Esau Ja-

cob's brother? saith the LORD: yet I loved Jacob,

3 And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.

border of Israel.

6 A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?

7 Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.

8 And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.

9 And now, I pray you, beseech 'God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts.

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10 Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought. I 4 Whereas Edom saith, We are impove- have no pleasure in you, saith the LORD of rished, but we will return and build the deso-hosts, neither will I accept an 'offering at your late places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever.

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hand.

11 For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a

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5 Or, Bring unto, &c. Jer. 6. 10. Amos 5. 21.

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Verse 8. Ye offer the blind for sacrifice, etc.-By consulting Lev. xxii. 20-24, the reader will perceive that the practices here specified were expressly forbidden by the Law. The feeling of proper reverence for God and the services of his altar would indeed alone have dictated that what was offered to Him should be the best and most perfect of its kind. Even the heathen were sensible of this propriety, and were careful that their victims were without blemish or imperfection. Thus, Homer (Iliad, i. 66) makes Achilles propose to consult some priest, prophet, or interpreter of dreams, to know whether the angry Apollo might not be

'Sooth'd with steam

Of lambs or goats unblemish'd.'-COWPER.

Indeed, it was required generally that the victims should not be lame, diseased, or sickly, or in any other than a good condition; or rather it was desired that they should be more above than below the average condition of their species. Pliny, in his chapter De Bubus (1. viii, c. 45), says, that no calf that could not go to the altar on its feet, but required to be carried, was acceptable to the gods; and that, in general, no lame victim was fit for sacrifice. The Jews themselves seem, in the end, to have become remarkably particular, even above the law, as to the qualifications of the victims, if what Maimonides says be true, that there were no less than fifty blemishes (enumerated by him) which rendered an animal unfit to be offered on the Lord's altar.

CHAPTER II.

1 He sharply reproveth the priests for neglecting their covenant, 11 and the people for idolatry, 14 for adultery, 17 and for infidelity.

AND now, O ye priests, this commandment is for you.

2 'If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart.

3 Behold, I will 'corrupt your seed, and 'spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it.

4 And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.

5 My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name.

6 The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.

7 For the priest's lips should keep know

a Levit. 26. 14, &c. 5 Or, fall in the law.

ledge, and they should seek the law at his mouth for he is the messenger of the LORD of hosts.

8 But ye are departed out of the way; ye have caused many to 'stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts.

9 Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but "have been partial in the law.

10 Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?

11 Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.

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12 The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts.

13 And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.

Deut. 28. 15, &c. 2 Or, reprove. 8 Heb. scatter. Or, lifted up the face against. 7 Heb. accepted faces. 10 Or, him that waketh, and him that answereth.

4 Or, it shall take you away to it. 8 Ephes. 4. 6. 9 Or, ought to love,

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16 For the LORD, the God of Israel, saith "that he hateth "putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.

17 ¶ Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the LORD, and he delighteth in them; or, Where is the God of judgment? 14 Or, if he hate her, put her away.

13 Or, unfaithfully. 15 Heh. to put away.

Verse 3. I will corrupt your seed.'-Newcome translates, I will take away from you the shoulder'-following the Septuagint, which appears to have read it shoulder, instead of seed; but indeed this translation will still be a fair alternative, taking the original as it stands. The reason for this preference given to 'shoulder' is, that this part was the portion of the sacrifices which belonged to the priests; and, consequently, the adoption of this reading conveys a clear sense quite in unison with the general bearing of the context.

-Spread dung upon your faces.'-The maw as well as the shoulder was the portion of the priests: and if the shoulder be really intended in the preceding clause, it may well be supposed that the present allusion is to the maw, only that, by way of indignity, the contents of the

maw, rather than the maw itself, are mentioned-perhaps to intimate that such priests as are described deserved not the maw, but only its contents. The Seventy have maw instead of dung; which suffices to shew that they understood the allusion to be to that portion of the priests. The same sense is thus obtained with either reading. Mr. Roberts, after mentioning that the holy ashes, used by the Hindoos to rub their foreheads and bodies, are the ashes of burnt cows' dung, suggests that an illustration of the present text might be derived from this fact. Probably not as the above seems a clearer explanation. Nor does any such custom appear in Scripture, although it is not impossible that something of the sort may have been exhibited while the Hebrews worshipped the golden calves. But, whatever else they were, the Jews were never idola. ters after the Captivity.

CHAPTER III.

1 Of the messenger, majesty, and grace of Christ. 7 Of the rebellion, 8 sacrilege, 13 and infidelity of the people. 16 The promise of blessing to them that fear God.

BEHOLD, 'I will send my messenger, and he shall prepare the way before me and the LORD, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in behold, he shall come, saith the LORD of hosts.

2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers'

sope:

:

3 And he shall sit as a refiner and purifier of silver and he shall purify the sons of Levi, and purge them as gold and silver, that them as gold and silver, that they may offer unto the LORD an offering in righteousness.

4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years.

5 And I will come near to you to judgment; and I will be a swift witness against

1 Matt. 11. 10. Mark 1. 2. Luke 1. 76, and 7. 27.

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2 Or, ancient.

3 Or, defraud.

6 Heb. empty out.

your

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sakes, and he shall not "destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.

12 And all nations shall call you blessed for ye shall be a delightsome land, saith the LORD of hosts.

13 Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken so much against thee?

14 Ye have said, It is vain to serve God: and what profit is it that we have kept 'his ordinance, and that we have walked mournfully before the LORD of hosts?

10.

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yea, they that "tempt God are even delivered.

16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.

17 And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

18 Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth

him not.

10 Heb. in black. 18 Or, special treasure.

9 Heb. his observation. 12 Psal. 95. 9.

11 Heb, are built.

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Verse 1. My messenger...he shall prepare the way before me.'-See the note on Isa. xl. 3, which probably explains the custom to which an allusion is here made. That explanation referred to the preparing of the way, literally; but to complete the illustration of the custom to which this passage appears to contain an allusion, we may here add, that when an individual of any note is travelling in the East, a messenger is sent off, considerably in advance, to the designed resting-place, to announce his approach and to make every arrangement with the people of the place for his reception, so that he may find all things ready for his entertainment when he arrives. When the traveller is a royal person, the messenger goes farther in advance than in ordinary circumstances, to obtain time for the more extensive preparations which are then necessary.

2. Fullers' sope.'-The word 'soap' by which the Hebrew n borith, is translated, might lead the general reader to suppose the Hebrews possessed such soap as is in use among ourselves. Such was not the case. The word borith is translated by the Septuagint, followed by the Vulgate, 'fuller's herb,' whence, and from the explanation of the Rabbins, as well as from our knowledge of the substances anciently and even now employed in the place of soap, we may collect, that the purifying substance was a vegetable alkali, obtained from the ashes of an alkaline plant. This was used, or a solution of it, in connection with oil, for washing clothes in ancient times, and continues to be employed for the same purpose in different parts of the East. As there are several plants which furnish the requisite alkali, it is doubtful what particular plant, or whether any oue alkaline plant in particular, may be intended. The substance may have been obtained from different plants; and it appears to us that the name borith denotes not the plant which furnished the substance, but the substance itself, from whatever plant obtained. Jerome, however, supposes that the substance was furnished by a particular plant, growing in Palestine in moist and green places, and which had the same virtue as nitre to take away filth. Maimonides says the plant was called gazul in the Arabic language. Although this borith be that which our version renders 'soap,' we are not to suppose that the Hebrews employed no other substance for purification. The Bible itself (Prov. xxv. 20; Jer. ii. 22) mentions a mineral alkali ( neter, i. e. nitrum, nitre) as employed for the same purpose, and the Mishna counts 718

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spondent of the Wesleyan Methodist Magazine (1834) relates that a lady, apprehending there was something remarkable in the expressions of the text, determined to call on a silversmith and make inquiries of him, without naming her object. In answer to her inquiries the process of silver-refining was fully explained to her. But, Sir,' said she, 'do you sit, while the work of refining is going on ?'-O, yes, Madam,' replied the silversmith, 'I must sit, with my eye steadily fixed on the furnace; for, if the time necessary for refining be exceeded in the slightest degree, the silver is sure to be injured.' At once, we are told, she saw the beauty and comfort too of the expression. As she was going, the silversmith called her back, to mention the further fact, that he only knew when the process of purifying was complete by seeing his own image reflected in the silver.- Beautiful figure! when Christ sees his own image in his people, his work of purifying is accomplished.'

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