I. Date of the Book of Malachi. Malachi in the Hebrew means My
Messenger, and the word was apparently taken from the opening verse of the
third chapter. Like many of the writings of the post-exilic period, the
book, therefore, is anonymous. Its date, however, may be determined from
its contents. The reference to the desolation of the land of the Edomites
suggests that it was written late in the Persian period after the Edomites
had been driven out from Mount Seir by the Nabateans and had found a home
on the southern borders of Judah. The priests in the Judean community had
become corrupt and the temple service was neglected, indicating that they
had lost the early enthusiasm which followed the rebuilding of the
sanctuary. The Judean community was discouraged and a spirit of doubt and
questioning prevailed in the minds of those who were faithfully striving
to serve Jehovah. The prophecy is an exact picture of conditions as
Nehemiah found them, so that the book of Malachi may be dated not far from
445 B.C.

II. Neglect of the Temple Service. The prophet's method is akin to that
of Zechariah. Evidently the early reverence for the word of the prophet
has disappeared. Instead of bare assertions, each conclusion is supported
by detailed arguments. The author of Malachi is also deeply interested in
the ritual and regards the preservation of its purity as essential to the
religious life of the Judean community. He charges the priests with
failure to observe the ceremonial laws, especially in allowing the people
to bring for sacrifice animals that are blind, lame, and sick. These acts
are evidence of the religious apathy that had seized even the religious
leaders of the people. The prophet declares boldly that under the guise of
religion the priests are robbing Jehovah. Above all they are faithless to
their responsibilities as the appointed teachers of the people. In 2:5-7
he presents the clearest picture extant of the task of the priest as
teacher. His duty was to instruct the people, to help them to overcome