What makes the Book of Malachi so unique? As the 39th and final book of the Hebrew Scriptures, it stands as the last prophetic voice before centuries of silence. Within its brief message, we find remarkable foreshadowing of the Messiah. Yet this is not all.

 

To emphasize this calling, we encounter something truly wonderful: the Lord opens His heart in a way rarely seen elsewhere, calling Israel and indeed the whole world to return to Him before it is too late. This Messianic foreshadowing, together with God’s open appeal to His people, makes this book a truly remarkable account. Both God and the Messiah are so present in this book, and they speak with such unity, that at times it is difficult to distinguish who is speaking. As revealed in the Torah, they are one, the echad.

 

But what is the first problem that is revealed? It concerns the Word, the Scriptures, and those who misuse them—the priests, the teachers, the pastors, who misuse His words. This touches the heart of God throughout all of chapter 1, and much of chapter 2 is directed toward them.

 

What we find in this section is a stern series of indictments of the religious leaders, and once again, not only those of Israel but also all who mishandle the precious Word of God.

 

In vs. 6 of chapter 1, God accuses them of despising His Name. In vs. 7, He accuses them of offering defiled, lame sacrifices and worthless prayers. In vs. 12, He accuses them of profaning His place of worship by introducing worldly, unworthy offerings and prayers. In vs. 13, we see them tired of God, who had become a burden, and we also see them “blowing at him” to reject Him. By vs. 14, the Lord asks whether anyone would stop this hurt, these insults, by closing the doors of the Temple.

 

Then a serious accusation: in Malachi 2:8, their actions corrupted the whole nation, for they “caused many to stumble in the Torah.” But how did they do that? Had they changed something in the Torah? Then in 2:9, the Lord accuses them of showing partiality toward His Torah. The word partiality is paneh, from the word face, suggesting that they had turned their faces away from His Word.

 

By verse 11, a serious accusation is made: they had married, listen carefully, “the daughter of a foreign god.” What is striking is that both ‘daughter’ and ‘god’ are singular. The charge is not merely about numerous mixed marriages but about a deeper, more specific spiritual union. Who is this “god”? And who is his “daughter”? Could this point to what the Brit Chadashah calls “the god of this world” (2 Corinthians 4:4), and to a corrupt religious system later described in Revelation 17:5 as “the mother of harlots and of the abominations of the earth”? This is the daughter.

 

This is when the situation seems hopeless. But it is precisely at this darkest moment that the Messiah begins to emerge. Amid accusation and judgment, the Lord brings hope. He always weaves a red cord of salvation, a tikvah, through the narrative of judgment, preparing the way for healing and restoration. And so, amid the priest’s failure, the Messiah rises.

 

First, in chapter 2, He is seen as the True Priest (2:4) because the human priests, all of them, failed. He is the one who comes to give life and peace (2:5). He is the True Teacher of the Word (2:6). He is the Righteous One who saves (2:6). He is the Perfect Pattern to follow (2:6). He is the Messenger of the Lord of Hosts (2:7). Right here, we have 7 great messianic attributes. The first of many more to come.

 

At first, this may not be obvious, just as Jesus is not recognized by many. Malachi 2:4–7 describes the ideal priest, Levi, whose personhood is so perfect that it naturally points beyond him to the ultimate faithful Servant.

 

And before we look into some of these great prophecies or foreshadowing, many asked, how could the Messiah be a priest if He comes from the Tribe of Judah? Kings are from Judah and priests are from Levi; no human can be both. But the Messiah is above all humans.

 

David already foreshadowed both the Messiah King and the Messiah Priest. He is from the Tribe of Judah, like Yeshua. Have you noticed the last words of this verse? 1 Chronicles 15:27*

 

“Now David was clothed with a robe of fine linen with all the Levites who were carrying the ark, and the singers and Chenaniah the leader of the singing with the singers. David also wore an ephod of linen”. 1 Chronicles 15:27.

 

It was never seen in Bible history for a king to also bear a priestly function, so why then and what does this mean? Notice that the reason David did this is very similar, perhaps even the same, as the reason the Messiah comes as a Priest. David had become deeply disappointed with the priesthood, whose attempt to bring the Ark of the Covenant to Jerusalem led to failure and ended in tragedy. As a result, David took the matter into his own hands and assumed a priestly role. In a similar way, the Messiah in Malachi appears as a Priest.

 

David and Levi are a shadow, but Messiah is the substance: the only One who truly walked with God in perfect peace and uprightness and who turned many from iniquity, not only by instruction but by redemption.

 

Who then is the Messiah: HE IS:

 

  1. THE PRIEST / HE IS LEVI 2:4
  2. THE TEACHER 2:6-7
  3. HE IS THE WORD 2:6
  4. HE IS THE PERFECT PATERN OF RIGHTEOUSNESS 2:7
  5. HE IS THE SAVIOR 2:6
  6. HE IS THE LORD OF HOSTS 3:1
  7. MESSENGER OF THE COVENANT 3:1
  8. THE ONE WE LONG FOR 3:1
  9. REFINER’S FIRE 3:2
  10. HE IS THE FULLER – WASHER’S SOAP 3:2
  11. HE IS LIFE 2:5
  12. HE IS PEACE 2:5
  13. HE IS THE SMELTER,
  14. THE PURIFIER 3:3
  15. HE IS THE JUDGE 3:3
  16. HE IS THE SUN OF RIGHTEOUSNESS 4:2
  17. HE IS THE HEALER 4:2
  18. MESSENGER OF THE LORD 3:1
  19. HE IS OUR SHEPHERD 4:2
  20. HE IS OUR CONNECTOR TO HEAVEN 4:5

 

 

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