Page:Encyclopædia Britannica, Ninth Edition, v. 15.djvu/334

Rh M A L M A L It is not easy to say whether the law to which Malachi recalls the people is that which was established by the- covenant taken under Ezra, or whether the prophet wrote before that event. It is at least the Deuteronomic law that is most familiar to him, as appears from his use of the name Horeb for the mountain of the law, and the Deutero nomic phrase &quot; statutes aud judgments &quot; l (iv. 4), from his language as to tithes and offerings (iii. 8, 10, comp, Deut. xii. 11, xxvi&quot; 12), 2 and especially from his conception of the priesthood as resting on a covenant with Levi (ii. 4 sq.). The abuses of which he particularly complains are such as were found rampant by Ezra and Nehemiah, marriage with foreign women (ii. 11, comp. Ezra ix., Neh. xiii. 23 sq., Deut. vii. 3) and failure in payment of sacred dues (iii. 8 sq., comp. Neh. x. 34 sq., xiii. 10 sq., Deut. xxvi. 12 sq.). Add to this that the position of the priests had fallen into contempt (ii. 9), and that the oral law is still one of their chief trusts (ii. 6 sq.), and we shall be disposed to conclude that, if Malachi s work did not precede the reformation of Ezra, it must have fallen very little later, and before the new order was thoroughly established. 3 The prophecy of Joel shows the new theocracy in much fuller development. The object of Ezra and Nehemiah was to establish the law by means of the organs of government under warrant from the Great King. Malachi looks for reformation in another direction. He calls the people to repentance, and he enforces the call by proclaiming the approach of Jehovah in judgment agiinst the sorcerers, the adulterers, the false swearers, the oppressors of the poor, the orphan, and the stranger. Then it shall be seen that He is indeed a God of righteous judgment, distinguishing between those that serve Him and those that serve Him not. The Sun of Righteousness shall shine forth on those that fear Jehovah s name ; they shall go forth with joy, and tread the wicked under foot. The conception of the day of final decision, when Jehovah shall corns suddenly to His temple (iii. 1) and confound those who think the presumptuous godless happy (iii. 15), is taken from earlier prophets, but it receives a special character from an application of a thought based on Isa. xl. 3. The day of Jehovah would be a curse not a blessing if it found the nation in its present state, the priests listlessly performing a fraudulent service (i. 7-ii. 9), the people bound by marriage to heathen women, while the tears of the daughters of Israel, thrust aside to make way for strangers, cover the altar (ii. 11-16), all faith in divine justice gone-(ii. 17, iii. 14 sq.), sorcery, uncleanness, falsehood, and oppression rampant (iii. 5), the house of God deprived of its dues (iii. 8), and the true fearers of God a little flock gathered together in private exercises of religion (perhaps the germ of the later synagogue) in the midst of a godless nation (iii. 16). That the day of Jehovah is delayed in such a state of things is but a new proof of His unchanging love (iii. 6), which refuses to con sume the sons of Jacob. Meantime He is about to send His messenger to prepare His way before Him. The 1 Malaclii had the law of Deuteronomy in its present historical frame-work (the opening chapters), according to which all the laws and statutes&quot; apart from the Decalogue were given to Moses for Israel upon Horeb. This description would not hold good of the priestly legislation, which accordingly is hardly contemplated in Mai. iv. 4. 2 Malachi indeed assumes that the &quot;whole tithe&quot; the Deutero nomic phrase for the tithe in which the Levites shared is not stored in each township, but brought into the treasury at the temple. But this was a modification of the Deuteronomic law naturally called for under the circumstances of the return from Babylon, and Neh, x. and xiii. produce the impression that it was not introduced for the first time by Ezra and Nehemiah, though the collection of the tithe was enforced by them. 3 As the &quot; governor &quot; in i. 8 is hardly Nehemiah, Ko hler and other recent writers think of the period between Nehemiah s first and second visit to Jerusalem, when the evils complained of by the prophet broke out afresh. prophet Elijah must reappear to bring back the hearts of fathers and children before the great and terrible day of Jehovah come. Elijah was the advocate of national decision in the great concerns of Israel s religion; and it is such decision, a clear recognition of what the service of Jehovah means, a purging of His professed worshippers from hypocritical and half-hearted service (iii. 3) that Malachi with his intense religious earnestness eees to be the only salvation of the nation. In thus looking to the return of an ancient prophet to do the work for which later prophecy is too weak, Malachi unconsciously signalizes the decay of the order of which he was one of the last representatives; and the somewhat mechanical measure which he applies to the people s sins, as for example when he teaches that if the sacred dues were rightly paid pro sperous seasons would at once return (iii. 10). heralds the advent of that system of formal legalisrn which thought that all religious duty could be reduced to a system of set rules. It was left to a greater Teacher to show that hypocrisy and vain religion might coexist with Pharisaic exactness in the observance of the whole letter of the law. Yet Malachi himself is no mere formalist. To him, as to the Deuteronomic legislation, the forms of legal observ ance are of value only as the fitting expression of Israel s peculiar sonship and service, and he shows himself a true- prophet when he contrasts the worthless ministry of unwilling priests with the pure offering of prayer and praise that rises from all corners of the Hebrew dispersion (i. 11), or when he asserts the brotherhood of all Israelites under their one Father (ii. 10), not merely as a ground of separa tion from the heathen, but as inconsistent with the selfish and cruel freedom of divorce current in his time. It is characteristic of later Judaism that an arbitrary exegesis transformed this anticipation of the doctrine of marriage laid down in the gospel into an express sanction of the right of the husband to put away his wife at will. 4 The style of Malachi, like his argument, corresponds in its generally prosaic character to that transformation or decay of prophecy which began with Ezekiel ; and Ewald has rightly called attention to the fact that the conduct of the argument already shows traces of the dialectic manner of the schools. Yet there is a simple dignity in the manner not unworthy of a prophet, and rising from time to time to poetical rhythm. The exegetical helps to the study of Malaclii are mainly the same as have been already cited in the article HAGGAI. Reference mayalsobe made to the lengthy commentary of Reinke (Roman Catholic), 1856 ; to M. Sjiuger, Maleachi, eine excgetische Studie, 1867 ; aud among older commentaries to that of Pococke (2d ed., 1692). (W. R. S.) MALACHITE, an ore of copper, presenting in its finer varieties a beautiful green colour which has led to its use as an ornamental stone. It is chemically a hydrated basic carbonate of copper, and appears to have been formed in most cases by the action of meteoric agencies on native copper, red oxide of copper, copper pyrites, and other ores. Upon these minerals the malachite frequently forms an incrustation. Although occasionally found in crystals belonging to the monoclinic system, its usual mode of occurrence isin stalactiticand stalagmitic forms, frequently with a globular, botryoidal, or mammillated surface ; while in other cases it forms compact and even earthy masses. The stalagmitic varieties display, when fractured, a beauti ful internal structure, being made up of concentric zones of light and dark tints ; and it is upon this structure that much of the beauty of polished malachite depends. The colours include various shades of apple-green, emerald- 4 In ii. 16 the Targum renders &quot; If thou hatest her put her away,&quot; and this translation seems to be intended by the Massoretic punctuation. We should probably point tf3K&amp;gt; in the sense of Arabic makruh, used of actions not illegal but offensive to right feeling.