Commentary on the Twelve Prophets, Volume 3

Preface to the Commentary on Malachi

PREFACE TO THE COMMENTARY ON MALACHI T IS NECESSARY also to give a short introduction to the prophecy of Malachi in view of the readers’ readiness to learn, and for the purpose of grasping all its contents. At the conclusion of the period of the captivity, Israel returned from Babylon to Judea and once again occupied the holy city, having cast off the yoke of slavery. The divine Temple was also rebuilt, governance of the work being by Zerubbabel son of Shealtiel of the tribe of Judah and Joshua son of Jehozadak the high priest. At the time of the captivity Haggai and Zechariah were prophesying to those released from captivity, and Ezra and Nehemiah were associated in ministering to them. A contemporary of the aforementioned holy prophets, or coming a little later, was the divinely inspired (546) Malachi, who is also called “Messenger,” a translation of Malachi.1 There are no grounds, however, for accepting the statements by some commentators who have given voice to an idle claim about him in their belief that he really was an angel but by God’s will took bodily form and acted as a prophet to the people of Israel. Admittedly, he was called “Messenger,” as I said, especially as his name has this meaning; as well, he could not unreasonably be called “Messenger” in announcing the words from God on high to the people of Israel. The prophet Malachi himself, for instance, says in what follows in reference to every priest, “A priest’s lips will protect knowledge, and from his mouth they will look for law, because he is a messenger of the Lord almighty.” The prophet Isaiah says in reference to Em283 1. Cyril characteristically situates the prophets in their historical situation; Malachi is no exception. The personal pronominal suffix to the prophet’s name in Heb., “My messenger,” escapes him (despite Jerome). The twofold meaning of angelos, “angel, messenger,” gives rise to the “idle” opinions about an angelic origin for the prophet, dismissed by Cyril (already in commentary on Hg 1.13). 284 CYRIL OF ALEXANDRIA manuel, “They would prefer to be burned alive because a child has been born and a son given to us, and he will be called Messenger of Great Counsel.”2 Do you note that the announcement to others of the will of the heavenly nature3 caused some people also to be called messengers without their being angels by nature ? While some human beings—namely, priests—interpret the divine law to us, it is the Son who by contrast is by nature God and from God. The prophet Malachi was in fact a human being like us, then. The overall thrust of his prophecy is, as it were, in two directions .4 The Temple, remember, had been rebuilt, and the occasion required the leaders of the people—namely, those of the line of Levi—to render priestly service, and encouraged the people of Israel themselves, if they were willing, to perform prayers according to the Law. While they kept the commandments given through Moses, it was not done (547) blamelessly or properly: whereas the people brought the usual offerings to sacrifice, they showed little interest, being instead lazy and negligent, offering at the altar inferior animals from the flocks, maimed and of less value. The priests accepted them without looking for flaws, as the Law required, whether an animal was lame, had an ear cut off, was missing a nose or a tail, had scabies or rash or only one testicle—defects the Law rejected,5 amounting to nothing less than an insult. The priests’ negligence was of a different kind, affecting the people for whom they were responsible by not introducing them properly to the requirements of the Law or providing adequate guidance in God’s will, and instead allowing them to be involved in improper diversions and to stray from the straight and narrow. While this was one basis for correction, the other in addition to this applied to the people of Israel on the following grounds. Some men claimed to have a strong love for their wives, but 2. Mal 2.7; Is 9.5–6 LXX. 3. A phrase like “the will of the heavenly nature” in reference to God is reminiscent of Cyril’s famous mia physis in reference to Jesus, which is open to misinterpretation . 4. Having set the historical scenario in which Malachi exercises his ministry, Cyril now, as usual, turns to the skopos of the...