Sermon Tone Analysis
Overall tone of the sermon
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Emotion Tone
Anger
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Disgust
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Fear
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Joy
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Sadness
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Language Tone
Analytical
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Confident
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Tentative
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Social Tone
Openness
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Conscientiousness
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Extraversion
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Agreeableness
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Emotional Range
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The opening word מַשָׂא (maśśāʾ, “burden,” “oracle”) is commonly used for describing a prophecy.
It is related to the verb נַשָׂא (nāśāʾ, “to bear”), hence implying a responsibility, duty, charge, or assignment from God.
Most modern translations, including NIV, render it “oracle,” which communicates better than “burden” but fails to bring out the onerous aspects the prophet’s duty often entailed.
The opening word מַשָׂא (maśśāʾ, “burden,” “oracle”) is commonly used for describing a prophecy.
It is related to the verb נַשָׂא (nāśāʾ, “to bear”), hence implying a responsibility, duty, charge, or assignment from God.
Most modern translations, including NIV, render it “oracle,” which communicates better than “burden” but fails to bring out the onerous aspects the prophet’s duty often entailed.
The opening word מַשָׂא (maśśāʾ, “burden,” “oracle”) is commonly used for describing a prophecy.
It is related to the verb נַשָׂא (nāśāʾ, “to bear”), hence implying a responsibility, duty, charge, or assignment from God.
Most modern translations, including NIV, render it “oracle,” which communicates better than “burden” but fails to bring out the onerous aspects the prophet’s duty often entailed.
The Last Old Testament Prophet
A prophet carries a burden
The opening word מַשָׂא (maśśāʾ, “burden,” “oracle”) is commonly used for describing a prophecy.
It is related to the verb נַשָׂא (nāśāʾ, “to bear”), hence implying a responsibility, duty, charge, or assignment from God.
Most modern translations, including NIV, render it “oracle,” which communicates better than “burden” but fails to bring out the onerous aspects the prophet’s duty often entailed.
The opening word מַשָׂא (maśśāʾ, “burden,” “oracle”) is commonly used for describing a prophecy.
It is related to the verb נַשָׂא (nāśāʾ, “to bear”), hence implying a responsibility, duty, charge, or assignment from God.
Most modern translations, including NIV, render it “oracle,” which communicates better than “burden” but fails to bring out the onerous aspects the prophet’s duty often entailed.
A prophet communicates the word of the LORD
The word of covenant keeping God
It is true
It is trustworthy
It is absolute
It is authority
A prophet called Malachi
The name means, my messenger
He’s placed last by the Talmud with the postexilic books Haggai and Zechariah
Probably a contemporary with Nehemiah
From the contents of Malachi, we deduce that the prophet wrote sometime after Ezra.
Zerubbabel, the first governor after the return from the Babylonian exile, had, with the aid of the prophets Haggai and Zechariah, encouraged the people to rebuild the temple.
That was in 515 B.C. Ezra returned with another group of exiles in 458 B.C.
That was also the seventh year of King Artaxerxes.
In the twentieth year of that same king (445 B.C.), Nehemiah returned and led the people in rebuilding the walls of the city of Jerusalem.
In the twelfth year of his governorship, Nehemiah returned to Persia for an unknown period of time (cf.
Neh 5:14; 13:6).
It was during this interim, perhaps in 434 B.C., that Malachi took the helm of spiritual affairs in Jerusalem.
Many similarities exist between the thrust of Malachi’s message and Nehemiah’s reforms.
This is why we connect the two.
Among the points the two books have in common are the following: mixed marriages (Neh 10:30; 13:23–27; Mal 2:11; cf.
Ezra 9–10); corrupt priesthood (Neh 13:9; Mal 1:6–2:9); financial abuses (Neh 13:10–13; Mal 3:5–10).
So the exiles had returned; the temple had been rebuilt; the city of Jerusalem had returned to a substantial degree of normalcy; and the inevitable lethargy, laxity, and’ leniency in spiritual matters had developed.
A measure of comfort and security under Persian suzerainty encouraged the people of Judah to let their hands fall in their task of building their nation under God.
To this declining state of affairs the last prophet of the OT addressed himself.
His style was direct and he used the question and answer method.
He would ask rhetorical questions.
This style is used in the New Testament as well
Matthew 3:7
Matthew 11:
Love of God for Israel
The statement of God’s love
God’s love is undeserved
Deuteronomy
Deuteronomy 10:
Deuteronomy 23:
Hosea 14:
God’s love should not be doubted
The root of all her (Israel) sins was her unawareness of God’s love and her own sin.
—Charles L. Feinberg
Hosea 14:
God’s love is shown by the contrast between Jacob and Esau
God chose Jacob to receive the blessing and birthright
Romans 9:
Genesis 25:21
God’s choosing of Jacob proves His love
Romans 5:
I John 4:9
The sovereignty of God over all nations
God’s rejection of Esau (He and his seed)
Esau was the father of the Edomites
His name change
Genesis
His genealogy is given In
His character was revealed in his choice of wives
Genesis 26:
Edomites history
Numbers 20
2 Chronicles
Ezekiel 25:12-
Ezekiel 35:5
waste (land) n. — an uninhabited wilderness that is worthless for cultivation.
Esau’s land became a wilderness
waste (land) n. — an uninhabited wilderness that is worthless for cultivation.
Esau’s land became the home of dessert jackals
a long-eared mammal of the dog family (smaller than a true wolf), an omnivore which will also eat carrion, that hunts at night, often in packs, with a distinctive howl
God will continue to thrown down what the people of Edom try to rebuild
Compare with what God had allowed the Jewish exiles to do in Israel and Jerusalem
Notice their arrogance and pride
God’s action on Edom will cause Israel to see God’s majesty go beyond their borders
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