Category: Malachi

A MESSENGER, MONEY, AND MOTIVATION (3:1-17)

Neal Pollard

God’s coming in judgment is certainly not a new theme in the prophets. Sin is certainly rampant, as Malachi points out in the first few disputes. There are more to come in chapter three (7,13), but the prophet injects hope as he shifts his focus to the coming of Messiah. He continues to appeal to the hearts of the people, to practice their religion fro the inside out. 

The Messiah’s Messenger (1-5). The words of Malachi are quoted in Matthew, Mark, and Luke, and applied to John the baptizer (Mat. 11:10; Mark 1:2; Luke 1:76). His mission would be to clear the way for Messiah and declare the day of His coming (1). It would be a great day, but He will be a refiner and purifier such that most would not ultimately delight in His appearance (2-5). How the gospels plainly reveal this! The people’s expectations concerning the Christ were misguided and inaccurate, but they could, if they tried, look back to this Scripture and see the nature of His coming and the one who came before Him.

Robbing God (6-12). In the midst of this, God makes a transition in message appealing to His unchanging character. It was their fathers who had changed and fallen away from Him. God calls them to return to Him and He would return to them (7). One base indicator of their apostasy was evidenced in their giving. They were robbing Him in tithes and offerings (8-9). Whether it was a matter of faithlessness, selfishness, or worldliness, they were not giving generously as they should. God promises blessings in return, both material (10) and spiritual (11-12) if they would trust His provision and contribute accordingly. 

Distinguish The Righteous And The Wicked (13-17). Perhaps discouragement also impacted their giving. They were convinced that it was vain and profitless to serve God, and they said as much (13-14). God assures them that He will distinguish between those who do and do not serve Him. He sees with perfect sight, and will reward with perfect fairness. 

COVENANTS CORRUPTED (2:1-17)

Neal Pollard

Egon Pfeiffer, a German scholar from the last century, is credited with introducing the idea that the book of Malachi divides into six “disputation” speeches (formal arguments or debates), “rhetorical exchanges formed by a statement or affirmation, a denial or counter statement, and arguments to support the original statement” (Evangelische Theologie 19 (1959): 546–68). Others have followed his outline: (1) 1:2-5; (2) 1:6-2:9; (3) 2:10-16); (4) 2:17-3:5; (5) 3:6-12; (6) 3:13-4:3. 

We have already seen what the first two arguments involve. The first dealt with Judah questioning God’s love, and the second had to do with the priests’ unfaithfulness to do their work. The argument surrounding the priests is the longest of the book, extending halfway through chapter two. That is followed by an argument about divorce (2:10-16). Near the end of chapter two, an argument is made about God’s justice. 

But there is a central theme in this second chapter, when viewed as a whole (as it is divided in our Bibles). Notice the word “covenant,” found six times and cutting across the two major disputations of the chapter.  This word, covenant,is “a technical term referring to the imposition of an obligation upon another” (Hughes, Lexham Theo Wdbk, np). The bottom line was that Judah contemptuously viewed God’s covenants that He laid down for them.

The priestly covenant (1-9). God calls out the disobedience of the priests and what spiritual cost they had to pay if they continued their rebellion (1-4). He reminds them of the blessings and prosperity that followed their obedience to His covenant in the past (5-7). Then, He reminds them that it is the role of the priest to teach, live, and preserve what is right (7). But they had failed in this basic, crucial role (8). Consequently, God was going to let them fail and fall (9). 

The national covenant (10-12). As goes the leadership, so goes the followers. Malachi widens his focus to the entire nation. No longer addressing the priests, the prophet asks, “Do we not all have one father?” (10). The first person plural (we, us) is under consideration as he speaks of how everyone dealt treacherously with his brother (10). Not surprisingly, they dealt the same way with God (11-12), profaning His sanctuary and turning to idols. They had no regard for their promises and commitments to God. 

The marriage covenant (13-17). The people of Judah had turned their backs on integrity. Their word was meaningless, from their worship to their treatment of their neighbors and brethren. Not surprisingly, this dishonesty crept into their homes and marriages. Men dealt treacherously with their companions, the wives of their youth by covenant (14). They discarded them like they were worthless, and God said He hates that (16). Doesn’t it get your attention to hear God talk about something He hates?!

Though God is changing the subject with another disputation in verse 17, we get a glimpse into His mindset as He speaks of being wearied by the people’s words. They were worthless. Another key word in chapter two is the word “treacherously,” found five times throughout. It means to deal deceitfully and unfaithfully. Integrity was forgotten. Honor and keeping their word was discarded. God had kept His end of the agreement, and He commands His people to restore their honor and keep the worship, community, and marriage covenants they had made. As Malachi 3:6 reminds us, God does not change. How does He feel today about us cheapening our commitments? All we need to do is reread Malachi 2! 

THE LORD’S LOVE AND THE PRIESTS’ WORSHIP (1:1-14)

Neal Pollard

Malachi would have been a contemporary of the reformers Ezra and Nehemiah. The exiles had returned from Babylonian Captivity almost a century before and, as Haggai demonstrates, they had become apathetic and indifferent. The excitement of repatriating their homeland, rebuilding the temple, restoring the law, and repairing the wall had waned. Thus, God found it necessary to send a spokesman with a “burden” (oracle, NAS) much as He had with Zechariah (9:1; 12:1). Yet, while Zechariah’s message was full of hope, Malachi’s tone is one of challenge and admonition. Clark and Hatton point out that the literary style of this short book is a series of dialogues or disputes, with three elements–Assertion, Objection, and Response (Handbook, UBS, 9). There are six of these disputes that form the outline of Malachi.

But, this dispute is not from an angry, wrathful God. Instead, the challenges from heaven are indications of His patient, steadfast love. A people refined and reprimanded through captivity still struggle with their sin and humanity, and a loving Father who wants the best for His children longs for them to be what they should be. These people apparently struggled with the same financial, relational, and spiritual trials we so often face. Malachi, as the last book of the Bible, “contains in miniature the essential message of the Old Testament, the Scriptures that Jesus revered and that his disciples used for their worship, preaching, and devotional life. It deals with the nature of God and the covenant member’s relationship and responsibility to him and to other members of the covenant community, as well as with our relationship to and responsibilities for our material possessions” (NAC, Vol. 21A, 203-204).

God gets straight to the point from the very outset of the book.

A Doubted Love (1-5). Despite God’s patience and providential care of His people, they were audacious enough to challenge God’s affirmation of love (2). How could they even think, “How have you loved us?” Perhaps the Bible reader goes back to Abraham and works his way through the exodus, the giving of the covenant, the conquering, and on and on. When we are spiritually struggling, we easily lose sight of heaven’s love. God contrasts His relationship with them and their nearby neighbor, Edom (2-5). Edom descended from Esau, the older son of Isaac. But, Jacob, the younger and far from perfect son, received the birthright and the blessing. God allowed this to happen, and among other things it was proof to Jacob’s (Israel’s) descendants of God’s love and favor. Their argument held absolutely no weight!

A Dishonored Father (6-10). God transitions from His initial grievance to a second one, pivoting off of the idea that He is a Father and these people are His children. As a God who clearly loved His children, He deserved their honor. Yet, they despised His name. He levels the charge against their worship leaders, the priests. The dishonor was evidenced in the defiled sacrifices (6-7). They attempted to offer God blind, lame, and sick animal offerings (8-10), things they would not offer earthly officials for fear of reprisal! But, they were trying to give it to God! To be clear, God tells them how He feels about it. “I am not pleased with you,” says the Lord of hosts, “nor will I accept an offering from you” (10).

A Defamed Name (11-14). God is still talking about their offerings in what He says next. He declares that His name is great, and for this reason their offering should reflect their recognition of that. Their offering should be a testimony to the nations around them that there is no God like Jehovah. Instead, they profane His name with offerings that are defiled and despised, given with a horrible attitude (13). The gifts were either blemished, stolen, sick, or defective. But, they expected that God should welcome it anyway. But, as He is a great king feared among the nations, such a sentiment is understandably offensive (14)!

There are at least two lessons I can apply from this. First, when I am tempted to doubt God’s love, I need to step back and look at the clear evidence. Whether it is the cross (Rom. 5:6-8) or the church (1 Pet. 2:9; Eph. 1:3), I have overflowing proof of His great love and His special, undeserved favor shown to me. Connected with that, I am reminded that my financial giving ought to reflect my appreciation and understanding of that love. I will not look for shortcuts or excuses to cut back on what I give to Him (whether financially or any other resource). I will give with an understanding of His unparalleled greatness and out of my awareness of His generosity and faith in His provision!