MALACHIAS. - Prophet, the last in the canon of the Old Testament, and therefore called the "seal of the prophets." He prophesied after the exile, during the Persian domination, whose peḥāḥ ("governor") he mentions, and after the restoration of worship in the Zerubbabel temple (Mal. 1:10; 2:4 ff.; 3:1, 10). It does not appear, however, whether this was before, during or after the return of Ezra-Nehemiah to Palestine. Hypotheses range between 519 and 425 B.C. The indications furnished by the book are not decisive. It is not likely, moreover, that the peḥāḥ of Mal. 1:8 is Nehemiah, who refused every gift (Neh. 5,
(from A. Wion, Lignum vitæ, Pars prima, Venice 155), pp. 30-31)
14-15, 18), and that the worthless oblations (Mal. 1:8, 13, 14) are those prepared by the kings of Persia (Eid. 7, 20-26). This would indicate the post-Nehemian period and would also justify the silence about M. in Ezra-Nehemiah. Almost nothing is known of M.
The Septuagint in Mal. 1:1 designates him as angel (ἔγγελος), translating the Hebrew Malé'áhlí (= "messenger of Yahweh" or "my messenger"). According to Pseudo-Epiphanius, De vitis prophet., 22 (PG 43, 412 ff.), he was born at Sopha from the tribe of Zebulun. For others he was an angel or an angelic man. Since he treats with exactness and predilection of worship, of priests and of the temple, his Levitical descent cannot be excluded. Feast on 14 January.
The historical setting is characterized by general relaxation of morals, unworthiness of the priests, mixed marriages, divorces, avarice, hypocrisy, fatalism and moral blindness, neither tithes nor tributes rendered, discouragement produced by misery, social injustices, economic-political inferiority with respect to the pagans, distrust toward the providence, goodness and justice of God, disillusionment over an ideal believed to have vanished. Above all, the disorders of a religious order were such that the abolition of worship and of the priesthood was invoked as a remedy. However, messianism was alive and the "Ruler" was awaited with impatience for the triumph of justice. Israel claimed only credits and no debt toward God.
The book of M. can be divided into two parts: the 1st part (1:1-2:16) treats: a) the murmuring of the people that God does not love Israel is unjust, since He preferred it from the beginning to Edom; b) the priests despise the name of God, not revering Him as father and lord, declaring the altar contemptible and offering on it things unworthy even of a governor (peháh). Better therefore to close the Temple. On the contrary: "From the East to the West great is my name among the nations and in every place to my name incense is offered, sacrifice is made, and, moreover, with a pure oblation." They instead consider the table of the Lord contaminated and unprofitable, whence with indolence they make illegal offerings coming from thefts. The curse will strike the seeds; God will throw in their faces the excrement of their offerings; c) to all the people he harshly reproves divorces and mixed marriages (2:10-16). They are a cruelty, an insult to the dignity of the lineage (from Abraham) and to the law; an abomination that profanes what is holy.
The 2nd part (2:17-3:22: according to the Vulgate 3) answers the accusations against divine providence: a) 2:17-3:6: God does not favor the wicked, He is not unjust, but He will send His messenger to prepare the way for Him and "suddenly" the "Ruler and the Angel of the Covenant," so greatly desired, will enter His temple. But He will be like fire and lye to sift rigorously first of all the Levites, so that they may offer sacrifices with justice, and the offering of Judah. Jerusalem will please God; then to execute judgment against the wicked; b) 3:7-12: not rendering tithes and offerings is a robbing of God. Therefore the curse has struck them. Amendment will be followed by such abundance of harvests as to make the nations envious; c) 3:13-4:3: he answers the accusation "There is nothing to be gained by serving God who makes the wicked prosper." God hears the groans of the good and for them a book of remembrance is written before Him. On the day of Judgment He will treat them as His particular property, as sons, while the wicked will be burned like stubble without leaving a trace. The good will see the sun of justice, in whose wings is healing, they will leap like calves and will trample the wicked like ashes under their feet.
The epilogue (3:23-24; 4:4-6 according to the Vulgate) recalls the law of Moses containing the prescriptions given by God at Horeb. Before the Judgment God will send the prophet Elijah to bring back the heart of the fathers toward the children and the heart of the children toward that of the fathers, so as to be able to escape the anathema.
The canonicity and authenticity of the book of M. are uncontested. Some doubt the finale 4:4-6 (3:22-24), and of 2:11 or consider 2:16b a repetition of 2:15b; but for reasons that are not solid.
M. is cited in Lk. 1:17; Mt. 11:10, 14; 17:12; Rom. 9:13.
Bibliography11 works
Bonaventura Mariani