So the religious condition of Israel declined for nearly two generations, and then about 460 the Word of God, after long silence, broke once more through a prophet’s lips.
We call this prophet “Malachi,” following the error of an editor of his book, who, finding it nameless, inferred or invented that name from its description of the priest as the “Malĕ’ach,” or _messenger, of the Lord of Hosts_.[997] 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_.[998]
The unknown prophet addressed himself both to the sinners of his people, and to those querulous adherents of Jehovah whom the success of the sinners had tempted to despair in their service of God. His style shares the practical directness of his predecessors among the returned exiles. He takes up one point after another, and drives them home in a series of strong, plain paragraphs of prose. But it is sixty years since Haggai and Zechariah, and in the circumstances we have described, a prophet could no longer come forward as a public inspirer of his nation. Prophecy seems to have been driven from public life, from the sudden enforcement of truth in the face of the people to the more deliberate and ordered argument which marks the teacher who works in private. In the Book of “Malachi” there are many of the principles and much of the enthusiasm of the ancient Hebrew seer. But the discourse is broken up into formal paragraphs, each upon the same academic model. First a truth is pronounced, or a charge made against the people; then with the words _but ye will say_ the prophet states some possible objection of his hearers, proceeds to answer it by detailed evidence, and only then drives home his truth, or his charge, in genuine prophetic fashion. To the student of prophecy this peculiarity of the book is of the greatest interest, for it is no merely personal idiosyncrasy. We rather feel that prophecy is now assuming the temper of the teacher. The method is the commencement of that which later on becomes the prevailing habit in Jewish literature. Just as with Zephaniah we saw prophecy passing into Apocalypse, and with Habakkuk into the speculation of the schools of Wisdom, so now in “Malachi” we perceive its transformation into the scholasticism of the Rabbis.