Tag: Malachi

Malachi: The Divine Dispute (III)

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. 

Malachi: The Divine Dispute (II)

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! 

Malachi: The Divine Dispute (I)

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! 

Navigating the Complexities of Worship

Biblical Examples of Obedience and Error

Brent Pollard

 Comparing the post-exilic Jews criticized in Malachi, David, and Nadab and Abihu provides a holistic picture of the connection between human deeds and divine expectations in worship and obedience. Each scenario represents distinct facets of human engagement with divine decrees and religious rituals.

The Jews who returned from exile did not exert much effort in following God’s decrees during Malachi’s time. God accused them of robbing Him because they withheld their offerings (Malachi 3.8–12). Even when they did bring offerings, they only brought God their leftovers, which God considered disrespectful since it showed a lack of reverence and sincerity toward Him (Malachi 1.6–14). Consequently, their lack of reverence and sincerity undermined their worship and strained their relationship with Him.

It is essential to refrain from viewing worship as a mere duty and instead approach it sincerely, reflecting deeply on God’s holiness and His expectations.

David’s unauthorized census, influenced by Satan during a time of divine displeasure with Israel, exemplifies a grave judgment error by disregarding Exodus’s instructions for conducting censuses (Exodus 30.11–12). Despite his general Joab’s objections, David proceeded, only to recognize his sin swiftly. God presented three punitive options, with David choosing a three-day pestilence. At Araunah’s threshing floor, divine mercy stopped this pestilence. God instructed David to make a sacrifice there to atone for his sin. Araunah offered his livestock, crops, and farming implements as fuel for the sacrifice. However, David insisted on purchasing the necessary items for the sacrifice from Araunah, emphasizing that true sacrifice must come with a personal cost, reflecting his repentance and adherence to divine instructions (2 Samuel 24.24; 1 Chronicles 21.24).

David’s insistence on offering to God only what costs him personally emphasizes the value of sacrifice and personal investment in worship. Similarly, our worship and offerings to God must be meaningful and require personal sacrifice. David’s actions demonstrate the value of sincerity, individual responsibility, and acknowledging God’s worthiness in worship. We should not assume God expects less of us.

In Leviticus 10.1, we read about Nadab and Abihu, who offered a “strange” fire that God had not authorized. Their lack of sober judgment might have made things worse. The story serves as a warning about the significance of following God’s commands regarding worship. The severe punishment given to Nadab and Abihu shows how seriously God takes obedience and the dangers of presumptuous or innovative worship practices.

What comparative insights can we glean from examining these three examples of worship?

David sincerely adheres to divine commands, while Nadab and Abihu and the post-exilic Jews act presumptuously or complacently.

David demonstrates a profound reverence for God and deeply understands His nature. He acknowledges the importance of making meaningful sacrifices. Nadab and Abihu, on the other hand, failed to show reverence or a complete understanding of the sacred nature of God’s specific instructions. The actions of the post-exilic Jews imply a detachment from the importance and meaning of their worship practices.

The narrative of David underscores the crucial value of genuine and heartfelt worship. Nadab and Abihu’s story warns those who disregard God’s commands. Additionally, the account in Malachi calls for reevaluating our approach to worship. It urges us to move away from complacency and towards a more heartfelt and obedient practice. These stories emphasize the consequences of our actions and highlight the valuable lessons we can learn from them.

The central theme derived from these examples underscores the importance of approaching God with sincerity, reverence, and unwavering obedience. Worship transcends mere human actions for personal satisfaction; it is a divine mandate that demands meticulous adherence to God’s commands and a heart devoted to honoring Him. Each of these narratives offers valuable perspectives on the nature of worship, the significance of obedience, and the consequences of diverse attitudes and actions in response to divine directives.  

How To Avoid Defrauding Deity

Neal Pollard

At the end of the Old Testament, the prophet Malachi simply asked, “Will a man rob God?” (3:8). Now that’s not a thought that naturally occurs to most. It would seem impossible to take by force what belongs to an all-powerful, all-knowing Being. Knowing about His supernatural nature, who would dare to try? Especially when you read that those who do so are  “cursed by a curse” by the One we just described (3:9). But Malachi said they robbed God in “tithes and offerings.” When it came to their financial giving, they stole from the Sovereign!

Is it possible to do that today? Wouldn’t we want to steer so far away from such a practice? Consider:

  • We rob God when we put our giving to Him anywhere but the top of our priorities. Malachi’s peers gave God the blind, the lame and the sick, which they would not dare offer their governor, for sacrifice (1:8). God calls this “evil.” What about when we put bills, entertainment, and other spending and saving first, then give God what, if any, is left over. Under the first covenant, God commanded His people give Him “the first fruits” (Ex. 23:16,19). But that covenant is inferior to what we have in Christ (Heb. 8:6). This should motivate us to make giving a “first fruit” and not an after thought.
  • We rob God when giving is a duty rather than a delight. For Malachi’s brethren, offering to God was described as despised, tiresome, and disdainful (1:13). When it came time to give, apparently they had a grimace rather than a grin on their faces. The God who gave them everything was met by a people who begrudged giving back to Him anything. Later, God will teach us that giving begins in the heart, with ourselves. Paul praises the impoverished Macedonians who exceeded expectations (2 Cor. 8:3) in their giving because they first gave themselves to the Lord, then gave their money to His work (2 Cor. 8:5). Paul could characterize them as cheerful givers (2 Cor. 9:7). This was not because they were prosperous and gave a big contribution from the overflow. Their wealth was their generosity (2 Cor. 8:2). They gave beyond their ability and it made them happy to do so. 
  • We rob God when do not test Him with our giving. This is an unexpected admonition. God wanted a chance to show them what He does for the one who gives sacrificially and by faith. The principle does not work and is inconsistent with God’s will if we do not test Him by giving sacrificially and generously. God says, “test me now in this” (3:10). Give generously and see “if I will not open for you the windows of heaven and pour out for you a blessing until it overflows” (3:10). In light of how we can see God work like this in our lives, why would we take that opportunity from Him to show His incredible power. He always proves that He cannot be out-given.

We may ask, “How much should I give?” Truly, there is no set percentage stipulated under Christ’s covenant. They gave a tenth of everything they owned under the Old Law (Deut. 14, 26). What we have is better! We do not have to bring sacrifices for our sins year after year. Christ sacrificed Himself once for all (Rom. 6:10; Heb. 10:10; 1 Pet. 3:18)! It’s hard to imagine a Jew, accustomed to giving a tenth, coming up out of the mikvah (baptistery) on Pentecost, forgiven of their sins, and rejoicing, “Now that I’m a Christian, I don’t have to give ten percent any more!” 

No, God doesn’t give us estimates or projections. He gives us exhortations and principles. He wants us to give to Him out of our trust in His care and out of our love and appreciation for His gifts to us. When we take inventory of that (and start with Calvary!), we will learn to give the way He wants us to give. 

Worship That Wearies God

Monday’s Column: Neal At The Cross

Neal Pollard

If we are honest, some days it is easier to worship with focus and enthusiasm than others. We’re human and we struggle. With mental preparation and prayer, we can minimize the frequency of such times, but they happen to the best of us.

Have you ever thought about God getting tired of the worship brought by His people? I don’t mean worship done incorrectly and according to the will of men which violates what He commands. Apparently, He rejects such worship (Mat. 15:9). I don’t mean the idea that He gets bored and had rather skip a Sunday here and there. No such picture is ever painted of God.

But through the prophets, He repeatedly talks about being weary of the worship brought by His people. 

“I have had enough…I take no pleasure in…your worthless offerings…an abomination to me…I cannot endure…They have become a burden to Me; I am weary of bearing them” (Isaiah 1:11-14).

“I hate, I reject your festivals, nor do I delight in your solemn assemblies…Take away from Me the noise of your songs; I will not even listen to the sound of your harps” (Amos 5:21,23).

“Oh that there were one among you who would shut the gates, that you might not uselessly kindle fire on my altar! I am not pleased with you,” says the Lord of hosts, “nor will I accept an offering from you” (Malachi 1:10). 

Each prophet is dealing with specific circumstances prompting such a response from God, but it should cause us to take notice that just coming into the “meeting house” and going through the motions does not equal acceptable worship. Neither does simply following the New Testament pattern for the acts of worship. You will find in each of the passages above that the people were at the right place offering the right sacrifices on the right day led by the right people. The problem was either one of attitude, hypocrisy, or outright worldly living. Jeremiah documents how the people lived just like the world for the rest of the week, then filed into the temple to sing, “Redeemed, how I love to proclaim it!” (7:4-10). 

Worship is a special privilege, to come into the presence of our Maker and Savior. At our best, we worship Him with sin and weakness in our lives. He knows that and the cross proves that He knows it. He is not expected sinless perfection, but He is looking for characteristics in our worship just beyond doctrinal accuracy.  He wants:

  • Feeling (Psalm 95:6; John 4:24).
  • Engagement (Matthew 15:8).
  • Effort (Hebrews 13:15).
  • Gratitude (Ephesians 5:20; Colossians 3:16-17).
  • Thoughtfulness and Intentionality (Ephesians 5:19; Colossians 3:16).
  • Devotion (Acts 2:42).
  • Consideration of one another (Hebrews 10:24). 

It is such a blessing that God communicates with us not only about the “what,” “when,” and “who” of worship, but also the “how” and “why” of it. When we are assembled for worship, He tells us what worship should look like. Between the assemblies, He tells us what a life looks like that partners with that worship.

God speaks of the various sacrifices of His children being a “fragrant aroma” to Him (Philippians 4:20; ). He likens the prayers of His faithful people to incense (Revelation 5:8; 8:1ff).  Jesus assures us that true worshippers offering true worship are highly sought after by God (John 4:23). That’s the aim, isn’t it? The idea of presenting God with both a worshipper and worship which enthuses Him is the pinnacle of excitement! 

Next Sunday, before we come together in worship, we can read Psalm 95, Psalm 96, Isaiah 6, or a similar chapter which reminds us of Who we get to worship. Today and every day, let us strive to build on the most recent worship we have offered by a life of faithful service and sincere devotion. That will set the table for worship God can’t wait to receive! 

FACTS AND TRIVIA RELATED TO OUR LECTURESHIP

Neal Pollard

When the boys were younger, I would ask them questions about Old Testament characters as part of a quiz.  Included in that were questions about the Minor Prophets.  How well do you know the following without consulting your Bible (or Google)?

  • He wondered why God used a more wicked nation to punish his own nation.
  • He repeatedly talks about “that day” near the end of his book, referring to the day of Christ and the church.
  • He asked, “Will a man rob God?” and said, “God hates divorce.”
  • He wrote to condemn Nineveh and was a prophet of comfort for God’s people.
  • He said, “The just shall live by faith.”
  • He was the Minor Prophet who spoke the most about “the day of the Lord.”
  • His message was, “Rebuild the temple.”
  • He compared his nation to a person who touched an unclean body, who became unclean.
  • His book includes the “Shigionoth.”
  • He said, “The Lord is slow to anger and great in power, and will not at all acquit the wicked.”
  • He mentioned, “The Sun of Righteousness with healing in His wings.”
  • He saw a flying scroll.
  • He was the great-great grandson of Hezekiah.
  • He talked about putting wages in a bag with holes.
  • He talks about a Man whose name is “The BRANCH.”

All of these answers come from either the books of Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, or Malachi.  This weekend will be more than about mere facts and information, though.  The message, principles, and application will enrich your heart and life because it is “a portion” of the Word of God. These prophets write at a significant time in Bible history, and the implications of much of their writing play out in the ministry of Christ and establishment of the church.  I hope you will come and be a part of our lectureship, if you can and for as much as you can. It will be a time of great growth and building up. Send me your answers and I’ll message you back with your “grade.” Happy test-taking!  See you here starting tomorrow night at 7 P.M.