By Professor Frank K. Sanders, Ph.D.,
Yale University, New Haven, Conn.
It has often been noted that the prophetic message of the book of Malachi is expressed in a form at once scholastic and formal. There is an orderliness and precision about its phrasing and its sequence of ideas which suggests the study rather than " the gates, at the entry of the city," or other places of concourse where prophets were wont to be. Perhaps, as Professor Smith suggests,1 the way was no longer open for the prophet to appear in public to inspire his nation by spoken appeals, and in consequence his ideas received a setting less rhetorical and striking than in earlier days. However matter-of-fact the prophet may have been, he was, nevertheless, a skilful and spirited proclaimer of truths which were of fundamental importance to the community in which he lived, and of no little moment to those in every age who undervalue the divine factor in life or overrate the significance of a prosperity gained by shrewd rather than square dealing. The prophecy deals with the pressing problems of the little community centering at Jerusalem. Like his great predecessors, the prophet—who veils his personality—discusses these, not as acts significant in themselves, but as modes of life and character to be judged in the light of their bearing on a true relationship to God. Viewed in themselves they were of little moment; as examples of an unwilling or slovenly rendering of service due to Jehovah, they became a means of evoking noble prophetic thoughts, both timely and of permanent value.
The
importance of the problems at
the time will be made clear by a
brief survey of the current
conditions. Without determining
the exact date to which the
prophecy of Malachi should be assigned, it
is safe to assume that the state
of affairs which it discloses
could not have existed after the
joint influence of Ezra and
Nehemiah had brought about a
well-considered and
thoroughgoing reform. A probable
date may be sought in the period
just preceding their campaign.
Many decades had elapsed since
the completion and dedication of
the second temple in 516 B. C.,
a period in which the vitality
and vigor of the spiritual life
of the Jerusalem community
underwent a searching test.
All
political ambitions, based upon
the undefined promises of Haggai
and Zechariah, had to be laid
aside. The strength of Persia
was indisputable. The province
of Judah was an insignificant
portion even of the satrapy to
which it officially belonged,
quite possibly one of the least
desirable sections. Not
unnaturally a feeling of
despondency resulted,
encouraging a disbelief in their
own significance as a people, a
doubt regarding God's power or
desire to accomplish the
prophetic promises, and a denial
of the necessity of drawing
lines of demarkation between
themselves and other peoples.
The ideals of Ezekiel and the
hopes of Haggai seemed alike
unpractical and unrealizable.
Religiously the condition of the
community was no less critical.
At no time did the temple cease
to be the center of all
religious life; the forms of
devotion were scrupulously maintained; the hierarchy received
increasing recognition as the
most important element in the
state; yet religion was fast
losing its reality for men and
its hold upon them. According to
the prophet this was largely due
to the perfunctory way in which
the ritual service was performed
by priests whose thoughts were
not upon their exalted
functions, nor upon the uplift
and stimulus which they might
impart to the worshiper, but
upon their selfish interests.
Their manifest cynicism
emboldened many of the people to
look upon ritual duties as a
wearisome burden, to fulfil them
in the most convenient manner,
and even to offer to Jehovah
their worst instead of their
best possessions.
Under such
circumstances, what wonder that
skepticism gained ground,
accompanied by an attitude of
cynical sufferance toward
the cherished institutions and
customs of Israel Nor is it
strange that many of the people
adopted purely secular expedients for relief from their
difficulties. While a formal
alliance of the Jewish community
with any or all of the
surrounding peoples was probably
out of the question, not a few
of the men, including even
priests and the nobility,
married into the wealthy and
influential families of these
regions, even apparently going
so far at times as to divorce
their former Israelitish wives2
in order to attain this end.
Some, no doubt, did not realize
to what demoralization such an
act would ultimately lead, and
only considered it as a shrewd
move, rather against the
traditions of the fathers, but
on the whole defensible. That it
was an act of unfaithfulness to
Jehovah and of disloyalty to
their heritage and hope did not
impress them, since their
religious convictions had become
dulled. So complete was the sway
of their selfish ambitions that
each one in the community seemed
to be working for his own
interests alone, defrauding and
oppressing all who came within
his power.3
Even in such a
community, however, there were
faithful ones, who were in more
serious danger. They were poor
and persecuted. Despite their
loyal service to God, they were
hampered on every side.4 They
seemed to see good fortune
attending those who scorned
Jehovah and refused to be bound
by any law. Lacking leadership
and union and strength, these
righteous ones were in danger of
yielding their convictions and
sinking into apathy.
It is to
these that the prophet chiefly
speaks. His heart overflows with
sympathy for the dispirited ones
who "fear Jehovah and keep in
mind his name."5 He reminds them
that such earnest and loyal
service as theirs cannot be
unrequited or overlooked by
Jehovah. He brings also a stern
message of rebuke for those who
are cynical and selfish. He
recalls to the minds of both
that the day of Jehovah is to
come, to some an awful portent,
to others a time of recognition
and exaltation. Like all the
prophets who went before, our
unknown messenger of Jehovah aims to make a
sense of God's constant presence
and power a helpful influence
for reformation and for
inspiration.
His first words are
a keynote for his whole message.
Jehovah's great love, as made
manifest in his dealings with
Israel's hereditary foe, is a
fact of significance, not only
to Israel, but to the whole
world.6 It is not, however, a
solitary fact. He is also
Israel's creator,7 father, and
lord;8 a father to whom
reverence is due and a lord who
should be honored. Such love as
his is no mere sentiment. It
will not exhaust itself in doing
kindly deeds for his people. It
will not permit him to accept
from them unhallowed and
grudging service. It is a love
which can manifest itself in
swift and unsparing judgment, as
outwardly destructive as the
smelter's fire which purifies
the silver from its dross.9 Such
a judgment the slovenly and
deceitful service rendered day
by day by priesthood and people
alike was making imperative.10
Jehovah seemed to some to be
delaying it unreasonably, but
he will not destroy any who
repent. Before the "great and
terrible day" comes, a second
Elijah, a great preacher of
reform, will seek to restore the
nation to its ancient standards
of social and religious life.
No
less invigorating than this
broad and earnest teaching
concerning God is the prophet's
portrayal of the relationship
between Jehovah and his people.
Does he seem to have abandoned
them? They must remember that
there must be more than one
party to a covenant. The
relation is a mutual one. "
Return unto me and I will return
unto you, saith the Lord of
hosts." He will do better by
them than they dare to hope, for
Jehovah does not give himself by
measure. Let them but give a
practical test of their renewed
desire to serve him by bringing
the tithe to the temple and
ungrudgingly supporting its
services, and see what a
blessing he will pour out.
Yet
let his people remember that,
since he is their father, they
form a great brotherhood united
by ties that should be
indissoluble. In such a
community the spirit of
selfishness, greed,
faithlessness, and injustice has
no place;11 the intermarriage of its
members with those who cannot
enter into sympathy with its
highest and holiest aspirations
is a constant menace to its
future12 and a symptom of
disloyalty to its God, while the
divorcing of true Israelitish
women in favor of strangers is
an abomination deserving of
swift retribution.
The prophet's
last and richest message is for
the faithful but desponding
Jehovah fearers. He, whose real
greatness and goodness is
recognized far and wide by pagan
nations, among whom is no little
reverence and godliness,13 must
not be misunderstood by those
who are, after all, his chosen
few, his "special property,"14
his servants through whom his
great world-plan is to be
steadily carried forward. Not
for a moment has he forsaken
them. In his " book of remembrance"15 is recorded all
their faithful, self-denying
service. Their part is to remain
loyal and unwavering, and to
wait with patience the consummation of Jehovah's plan.
The
message of Malachi was a tract
for his times, but it is equally
inspiring for the humble
Christian of today, whose outlook on life is circumscribed
and despondent, over whom others
win advantage, who is led to
question the value of honor, devotion and probity. Let him
fix his gaze, not upon himself
nor upon the world around, but
upon the all-wise, ever-loving,
just, and gracious Father.
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1) Book of the Twelve Prophets, ii, 345. 2) Mal. 2:10-16. 3) Mal. 2:10; 3:5. 4) Mal. 3:14 5) Mal. 3:16. 6) Mal. 1:2-5. 7) Mal. 2:10. 8) Mal. 1:6. 9) Mal. 3:1-3. 10) Mal. 1:6-14. 11) Mal. 3:5. 12) Mal. 2:11. 13) Mal. 1:11, 14. 14) Mal. 3:17. 15) Mal. 3:16.
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