MALACHI.--A third appendix to the Book of Zechariah is the anonymous book which we call Malachi. The earliest title, "The Burden of the Word of the Lord against Israel," is word for word the same as that in Zech. xii. 1 (cf. ix. 1), and doubtless was prefixed by the same editor. Subsequently, perhaps to give the book an independent status and thus round out the number of the Minor Prophets to twelve, the words "by 'My Messenger'" (Heb. _malaki_; iii. 1 f.) were added. Jewish tradition in later times identified this messenger with Ezra. In the versions the word was naturally taken for a proper name. The book consists of two parts, Mal. i. 2-ii. 9, which from i. 6 on is addressed to the priests, and ii. 10-iv. 3, to the people at large. The priests treat the worship in the temple with professional disrespect, under which lurks an equally professional scepticism. Any kind of blemished or diseased victim is good enough--the prophet invites them to make such a scurvy gift to the governor! The perpetual routine of sacred services they find tiresome. They are no less negligent in their other great function as the religious teachers and guides of the people. The _Tora_, that is, the revealed will of God, is committed to them, and they, degenerate successors of the faithful priests in the good old times, have not only themselves abandoned the right way, but have caused many to fall by their false instructions. They have earned the contempt in which men hold them. The curse of God is on them. One of the most notable words in the Bible stands in this indignant denunciation (Mal. i. 11 f.). Jehovah's own priests in his own temple treat his worship with contempt; he refuses their offerings: "For from the rising of the sun to the setting, my name is great among the nations, and in every place pure sacrifices are burnt to my name among the nations, saith Jehovah of Hosts; but _ye_ profane it by thinking that the table of Jehovah may be polluted and his food despised." That the sacrifices of the heathen may be "pure" sacrifices, though not according to the Mosaic rite, because all true worship is the worship of the true God, is a conception quite unparalleled in the Old Testament. The author's polemic against the priests of Jerusalem has doubtless made him say more than he would have stood by as a dogmatic statement; more, indeed, than any church has ever been ready to acknowledge, but it was fitting that it should be said, for it is the final consequence of the ethical conception of religion of which the Hebrew prophets from Amos on are the exponents.