1. Of the author of the last book in the prophetic Canon nothing is known; it is doubtful whether we even know his name. “Malachi” in the original is identical with the word for “my messenger” in Mal_3:1. If it is a proper name it must be regarded as a contraction of Malachiah, which would mean “Jehovah is messenger.” But it is significant that neither the LXX nor the Targum seems to recognize the existence of a prophet called “Malachi.” The latter version in Mal_1:1 identifies “my messenger” with Ezra the Scribe-a tradition accepted by St. Jerome. On the whole it seems probable that the title of the book is due to the compiler of the volume of the minor prophets, the name being derived from Mal_3:1, and understood either as an actual designation of the author, or as a term descriptive of his office as the messenger of God. By the second century a.d., however, “Malachi” had come to be accepted more or less as a proper name.
We call this prophet “Malachi,” following the error of an editor of this book, who, finding it nameless, inferred or invented that name from its description of the priest as the “Malĕ” or messenger, of the Lord of Hosts. But the prophet gave himself no name. Writing from the midst of a poor and persecuted group of the people, and attacking the authorities both of church and state, he preferred to publish his charge anonymously. His name was in the Lord's own book of remembrance.1 [Note: G. A. Smith, The Book of the Twelve Prophets, ii. 345.]
2. But although the author's name and personality are uncertain, the general period during which he wrote is sufficiently clear. The Exile is a thing of the past. The Jews are living under a Persian prince. The Temple has been rebuilt, and time enough has elapsed for the priests to become slovenly in the performance of their ceremonial, corrupt and partial in their administration of the Law. And it is a case of “like people, like priest.” The laity have grown worldly and slack in their devotions. This is seen in the niggardliness of their sacrifices and in their failure to pay the tithes and other Temple dues. It is seen also in the increasing practices of divorce and intermarriage with the heathen women of the land and the consequent undermining of family life. Now these are the very abuses against which Ezra and Nehemiah legislated about the middle of the fifth century b.c. There can, therefore, be no reasonable ground for doubting that the prophecy of “Malachi” belongs to that age. The only difficulty is as to whether this book prepared for, supported, or reinforced the reforms which were brought about by Ezra and Nehemiah. Each view has eminent advocates, but it is at present impossible to assign a definite date to this anonymous prophecy. It is enough for us to know that the author was a contemporary of Ezra and Nehemiah, and an independent supporter of their work.
Though the book is undated, it reflects its period almost as clearly as do the dated Books of Haggai and Zechariah. The conquest of Edom by the Nabathæans, which took place during the Exile, is already past. The Jews are under a Persian viceroy. They are in touch with a heathen power which does not tyrannize over them, for this book is the first to predict no judgment upon the heathen, and the first, moreover, to acknowledge that among the heathen the true God is worshipped “from the rising to the setting of the sun.” The only judgment predicted is one upon the false and disobedient portion of Israel, whose arrogance and success have cast true Israelites into despair. All this reveals a time when the Jews were favourably treated by their Persian lords. The reign must be that of Artaxerxes Longimanus, 464-424.
