The contents of the prophecy fall into a series of clearly marked sections, as in the paragraph division of the Revised Version. These apply, in various ways, the truth emphasized at the outset: Yahweh's love for Israel in contrast with his treatment of Edom (i. 2-5). Israel's response should be a proper regard for the ritual of His worship; yet any offering, however imperfect, is thought good enough for Yahweh's altar (i. 6-14). Let the priests, who are responsible, take warning, and return to their ancient ideals (ii. 1-9). Again, the common Fatherhood of God should inspire a right relation among fellow Israelites, not such conduct as the divorce of Israelite wives in order to marry non-Israelite women (ii. 10-16).[2] The prevalence of wrong-doing has provoked scepticism as to righteous judgment; but the messenger of Yahweh is at hand to purge away indifferentism from worship and immorality from conduct (ii. 17-iii. 6). The payment of tithes now withheld will be followed by the return of prosperity (iii. 7-12). Religion may seem useless, but Yahweh remembers His own, and will soon in open judgment distinguish them from the irreligious (iii. 13-iv. 3). The book closes with an appeal to observe the law of Moses, and with a promise that Elijah shall come before the threatened judgment.[3] The topics noticed clearly relate the prophecy to the period of Ezra and Nehemiah, when the Temple had been rebuilt (i. 10; iii. 1, 10), the province of Judah was under a Persian governor (i. 8), and there had been time enough for the loss of earlier enthusiasm. The majority of modern scholars are agreed that the prophet prepares for the work of those reformers (Ezra, 458; Nehemiah, 444, 432 B.C.). The abuses of which he particularly complains are such as were found rampant by Ezra and Nehemiah--marriage with foreign women (ii. 11; cf. Ezra ix.; Neh. xiii. 23 seq.; Deut. vii. 3) and failure in payment of sacred dues (iii. 8 seq.; cf. Neh. x. 34 seq.; xiii. 10 seq.; Deut. xxvi. 12 seq.). The priests have fallen into contempt (ii. 9) and have neglected what is still one of their chief trusts, the oral law (ii. 6 seq.). The priestly code of written law was not promulgated until 444 B.C. (Neh. viii.-x.); "Malachi" writes under the influence of the earlier Code of Deuteronomy only,[4] and must therefore belong to a date prior to 444. The independent character of the attack on current abuses also suggests priority to the work of Ezra in 458. The prophecy affords an interesting and valuable glimpse of the post-exilic community, with its various currents of thought and life. The completion of the second Temple (516 B.C.) has been followed by disillusionment as to the anticipated prosperity, by indifference to worship, scepticism as to providence, and moral laxity.[5] In view of these conditions, the prophet's message is to reassert the true relation of Israel to Yahweh, and to call for a corresponding holiness, especially in regard to questions of ritual and