Malachi 3

Malachi 2:17 to Malachi 3:12 OF MODERN The LORD Will Send A Messenger to Prepare For the Coming of the Day of Judgment (Malachi 2:17 to Malachi 3:5)The Day of Judgment Is Near (Malachi 2:17 to Malachi 3:5)The Day of Yahweh (Malachi 2:17 to Malachi 3:5)Malachi 2:17 Malachi 2:17 Malachi 2:17 Malachi 2:17 Malachi 2:17 The PurifierThe Coming Messenger Malachi 3:1-4 Malachi 3:1-7(Malachi 3:1)Malachi 3:1-2 aMal_3:1 Mal 3:1-5 (Malachi 3:2-3)Malachi 3:5 Malachi 3:5 If the People Will Return to God With a Full Measure of Devotion, God Will Bless ThemThe Payment of TithesTemple Tithes (Malachi 3:6-7)Do Not Rob God Malachi 3:8-12 Malachi 3:8-12 (Malachi 3:8-10) (Malachi 3:11-12) READING CYCLE THREE (see “”) THE AUTHOR’S INTENT AT LEVELThis is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator. Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four translations above. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.

Malachi 3:5-6

NASB (UPDATED) TEXT: Malachi 3:5-6 5”Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me,” says the LORD of hosts. 6”For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed.” Malachi 3:5 “I will draw near to you” This VERB (BDB 897, KB 1132, Qal PERFECT) means “approach.” It can be used of God coming

1. in a positive sense (i.e., for blessing or aid, cf. Psalms 69:18; Lamentations 3:57)
2. in a negative sense (i.e., for judgment, here) In the OT, one’s faith relationship to YHWH and their covenant obedience determines which one! ? “swift witness” The literal word here is “expert” (BDB 554 I) and has the idea of very rapid judgment. God’s longsuffering patience, once complete, results in rapid accountability! One is surprised by the lists of sins which follows. Apparently they were still present within the post-exilic community ? “sorcerers” For the Mosaic context, see Exodus 22:18; Leviticus 20:27; Deuteronomy 18:9-10. My commentary on Deuteronomy is now available online at ? “adulterers” This is possibly related to the post-exilic call for religious purity in marriage (i.e., no marriages to pagan women, cf. Malachi 2:10-16; Ezra 9:1-2; Nehemiah 13:1-3; Nehemiah 13:23-24). See , see . ? “oppress the wage earner of his wages” For the Mosaic context see Leviticus 19:13; Deuteronomy 24:14-15; James 5:4. ? “widow” For the Mosaic context, see Exodus 22:22-24. ? “those who turn aside the alien” For the Mosaic context see Deuteronomy 24:14; Deuteronomy 19-22; Deuteronomy 17:19. For a good brief article, see Roland de Vaux, Ancient Israel, vol. 1, pp. 74-76. ? “and do not fear Me” The VERB “fear” (BDB 431, KB 432) is used several times in Malachi (cf. Malachi 1:14; Malachi 2:5; Malachi 3:5; Malachi 4:5). It needs to be remembered that our treatment of our covenant partners reflects what we believe and feel about God. To abuse the downtrodden is to abuse God Himself. This is the continual emphasis of the book of Deuteronomy. We are our brother’s keeper! Malachi 3:6 “I, the LORD, do not change” The VERB (BDB 1039 I, KB 1597, Qal PERFECT) speaks of a settled character. This refers to three possible theological areas
3. God’s covenant faithfulness (cf. Lamentations 3:22-23)
4. God’s purpose (cf. Psalms 33:11)
5. God’s character (cf. Psalms 127; James 1:17) The key issue of faith is the character of God! His word is established by His character and His actions! See . ? “O sons of Jacob” This seems to be a play on the term “Jacob,” which means “cheater” or “supplanter” (BDB 784). This verse is a comparison between the changelessness of God and the fickle rebellion of the nation of Israel. Israel’s only steadfast hope is the unchanging character of God.

Malachi 3:7

NASB (UPDATED) TEXT: Malachi 3:7 7 “From the days of your fathers you have turned aside from My statutes and have not kept them. Return to Me, and I will return to you,” says the Lord of hosts. “But you say, ‘How shall we return?’Malachi 3:7 “From the days of your fathers” For a historical overview of Israel’s history, see Nehemiah 9. Israel has a settled history of covenant disobedience. ? “you have turned aside” This VERB (BDB 693, KB 747, Qal PERFECT) speaks of their settled character of rebellion. There is a play on the concept of “turning” in this verse.

1. Israel has repeatedly “turned away,” BDB 693, KB 747, Qal PERFECT, cf. Exodus 32:8; Judges 2:172. YHWH commands them to “turn” (i.e., repent), BDB 996, KB 1427, Qal 3. If they will, YHWH will “turn” to them, BDB 996, KB 1427, Qal (i.e., in covenant restoration and blessing)
2. The people ask “how shall we turn,” BDB 996, KB 1427, Qal (i.e., of what should we repent) ? “My statutes” See Special Topic below. ? “Return to Me and I will return to you” This is a call not to initial repentance, but to subsequent repentance (cf. Zechariah 1:3; James 4:8). Our lifestyle reflects and verifies our faith commitment to God (cf. 1 John and James). See . ? “But you say, ‘How shall we return’“ This seems to focus on two possible motives: (1) their truly wanting to know how to show repentance or (2) arrogant, self-righteousness, which sees no problems that need to be corrected. It may just be the literary continuation of the diatribe technique.

Malachi 3:8-12

NASB (UPDATED) TEXT: Malachi 3:8-12 8”Will a man rob God? Yet you are robbing Me! But you say, ‘How have we robbed You?’ In tithes and offerings. 9You are cursed with a curse, for you are robbing Me, the whole nation of you! 10Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this,” says the LORD of hosts, “if I will not open for you the windows of heaven and pour out for you a blessing until it overflows. 11Then I will rebuke the devourer for you, so that it will not destroy the fruits of the ground; nor will your vine in the field cast its grapes,” says the LORD of hosts. 12”All the nations will call you blessed, for you shall be a delightful land,” says the LORD of hosts.Malachi 3:8-12 This is the answer to the people’s question in Malachi 3:7. Malachi 3:8 “How have we robbed You? In tithes and offerings” This is one example of many that the prophet could have used (cf. chapters 1-2). The tithe was given to God before the Mosaic Law was instituted (cf. Genesis 14:20; Genesis 18:22). There were three separate tithes taken in different years. It is related to both the needs of the Temple and the priests and also the special needs mentioned in Malachi 3:5.

In my opinion, the tithe is not an exegetical truth from the New Testament, but an implied truth by analogy from the Old Testament. The NT speaks more of sacrificial, joyful, regular, proportionate giving than percentage giving (cf. 2 Corinthians 8, 9). Grace should induce greater results than the law (cf. New Testament Theology by Frank Stagg, p. 292-293 and The Authority of the Old Testament by John Bright, p. 54). ? “offerings” This refers to the priest’s part (cf. Exodus 29:17-18; Leviticus 7:32; Numbers 5:9). This withholding of required support for the priests and the poor was simply a result of a practical atheism of the leaders and people. Malachi 3:9 “You are cursed with a curse” Literally, “the curse,” (BDB 76) this is related to the cursing and blessing section of the Mosaic covenant (cf. Deuteronomy 27-29). ? “the whole nation of you” This shows the widespread abuses, not only of the priesthood, but of the entire nation. The term “nation” (BDB 156) was used by Israel in a derogatory sense of the pagan nations. Now God calls them by this name! Malachi 3:10 “Bring the whole tithe into the storehouse” This verse has three commands:

1. “bring,” BDB 97, KB 112, Hiphil 2. “so that there may be food in My house,” BDB 224, KB 243, Qal JUSSIVE3. “test Me,” BDB 103, KB 119, Qal The whole issue of tithing is contentious in the church because OT texts are being used as threats or greed to promote financial giving to the local churches. The concept of “tithing” is not ever addressed to the church. It is mentioned only in isolated ways by Jesus to Jews (cf. Matthew 23:23; Luke 11:42; Luke 18:12). ? “storehouse” This refers specifically to the storage chambers of the temple in Jerusalem (cf. Nehemiah 13:5). The temple is known as God’s house (cf. 2 Samuel 7; Haggai 1:9; Zechariah 3:7). ? “test Me now in this” This refers to the testing of metal (BDB 103, cf. Zechariah 13:9). This same term is used in Malachi 3:15, where it is obvious that attitude is the key in our relationship to God. The NT guidelines for “giving” are surprisingly scarce (only 2 Corinthians 8-9, which refers to a one-time gift for the mother church in Jerusalem). ? “the windows of heaven” Heaven was described as a domed vault (cf. Genesis 1:17, “firmament,” BDB 954). The NIDOTTE, vol. 3, p. 718, mentions that these windows can be opened for
2. blessing, 2 Kings 7:2; 2 Kings 7:19; here
3. judgment, Genesis 7:11; Genesis 8:2; Isaiah 24:18 See Special Topic following: ? “pour out for you a blessing until it overflows” The blessings of Mal 3:10-11 are agricultural in nature and reflect the Deuteronomy promises (cf. Deuteronomy 11:8-13; Deuteronomy 28:1-14). YHWH’s initial desire was for Israel to be a kingdom of priests to bring “the nations” to Himself. He planned to bless Israel in order to attract the nations’ interest. Note Malachi 3:12 (cf. Isaiah 61:9; Jeremiah 4:2)! Malachi 3:11 “the devourer” The word “devourer” (BDB 37) is from the VERB “to eat.” It may literally refer to locusts or metaphorically to anything that destroys the crops (i.e., famine, desert wind, hail, etc.). The theological point (or Mosaic point, cf. Deuteronomy 27-29) is that YHWH controls nature for His purposes. ? “cast its grapes” This literally means “to suffer a miscarriage” . Both of the terms in this verse refer to agricultural losses (cf. 2 Kings 2:19; 2 Kings 2:21). This is directly related to Deuteronomy 27, 28. Malachi 3:12 This verse reflects
4. YHWH’s promise to Abraham, Genesis 12:3; Isaiah 61:9; Acts 3:25; Galatians 3:82. YHWH’s purpose that Israel be a kingdom of priests to bring knowledge of His person to the nations, Exodus 19:5-6; 1 Peter 2:5; 1 Peter 2:9; Revelation 1:6; Revelation 5:103. YHWH’s goal of a holy people, Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 14:21; Deuteronomy 26:18-19 This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator. These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
5. Who is the messenger that will prepare the way for the Messiah and appear suddenly in the Temple?
6. Why does the Bible speak to the day of the Lord as primarily a day of judgment?
7. Is God’s judgment related primarily to social injustices or spiritual commitments? cf Matthew 25:31-46; Revelation 22:11-15).
8. Explain the comparison in Malachi 3:85. Is tithing a New Testament principle?

Malachi 3:13-15

NASB (UPDATED) TEXT: Malachi 3:13-15 Malachi 3:13”Your words have been arrogant against Me,” says the LORD. “Yet you say, ‘What have we spoken against You?’ 14You have said, ‘It is vain to serve God; and what profit is it that we have kept His charge, and that we have walked in mourning before the LORD of hosts? 15So now we call the arrogant blessed; not only are the doers of wickedness built up but they also test God and escape.’“ Malachi 3:13NASB “Your words have been arrogant against Me” NKJV “Your words have been harsh against Me” NRSV, NJB “you have spoken harsh words against me” TEV “you have said terrible things about Me” JPSOA “you have spoken hard words against Me” This is a common term with a large semantic range. Its basic meaning is “to be strong” (BDB 304, KB 302, Qal PERFECT). It can have negative connotations of God hardening the hearts of

1. Pharaoh, Exodus 7:13; Exodus 7:22; Exodus 8:15; Exodus 9:352. Canaanite kings, Joshua 11:20but also a positive connotation: a. encouraging Joshua (cf. Deuteronomy 1:38; Deuteronomy 3:28; Deuteronomy 31:6-7; Deuteronomy 31:23; Joshua 1:6-7; Joshua 1:9; Joshua 1:18; Joshua 10:25) b. encouraging Israel to keep the covenant, Joshua 23:6c. encouraging Israel to fight, 2 Samuel 10:12 (twice) In context the usage here fits #1. These post-exilic Jews had hardened their hearts and words against YHWH (cf. Psalms 119:21; Psalms 119:51; Psalms 119:69; Psalms 119:78; Psalms 119:85; Psalms 119:122). ? “What have we spoken against Thee” Although they spoke to each other, God took it as to Himself (cf. Mal. 4:16). This is another use of diatribe. Malachi 3:14 “‘It is vain to serve God’“ The word “vain” (BDB 996) means “emptiness” and “vanity” (see Psalms 127:1). They were claiming that there were no visible benefits of worshiping and obeying YHWH.
2. “to serve,” BDB 712, KB 773, Qal 2. “we have kept,” BDB 1036, KB 1581, Qal PERFECT3. “we have walked,” BDB 229, KB 246, Qal PERFECTAll three verbals denote lifestyle faith. They viewed faith as “what is in it for me?” This is the spiritual plague of the modern western church. See Gordon Fee, The Disease of the Health and Wealth Gospels. Luke 12:15 screams at us! ? “what profit” This term (BDB 130) usually has the connotation of “gain made by violence.” Here it denotes physical benefits from being a believer (cf. Job 22:3). Malachi 3:15 “So now we call the arrogant blessed” We are now at the heart of the question of Mal 2:17. We live in an unfair world which has been affected by our own rebellion (cf. Genesis 3). Often the wicked prosper and the righteous suffer (cf. Job; Psalms 73; Jeremiah 12:1-4; Habakkuk 1:2-4). The key to understanding life is our trusting attitude toward the faithfulness of God and His promises, and being patient for His justice in His time (cf. Galatians 6:7). ? “they also test God and escape” This same term, “test,” (BDB 103, KB 119) is used in a positive sense in Malachi 3:10; therefore, the only difference is the attitude by which we trust the trustworthiness of God. No one “tests” God and escapes (BDB 572, KB 589, Niphal , cf. Proverbs 19:5; Amos 9:1).

Malachi 3:16-18

NASB (UPDATED) TEXT: Malachi 3:16-18 16Then those who feared the LORD spoke to one another, and the LORD gave attention and heard it, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name. 17”They will be Mine,” says the LORD of hosts, “on the day that I prepare My own possession, and I will spare them as a man spares his own son who serves him.” 18So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him. Malachi 3:16 “Then those who fear the LORD spoke to one another” We must remember that in this context of doubt and uncertainty, it is the righteous (i.e., “those who feared the Lord,” BDB 431, KB 432, Qal ACTIVE , cf. Malachi 2:5; Malachi 3:5) who are complaining, not the wicked (however, note Mal. 4:13-14). Israel has become greatly discouraged because of

1. the small size of the rebuilt Temple
2. the lack of supernatural manifestations in their day
3. the ambivalence of the Persian empire
4. the social and religious conditions of Judah
5. the aggression of their neighbors As in Mal. 4:13-14, YHWH overheard (BDB 904, KB 1151, Hiphil , “give attention”) His people speaking and acted on their words! Be careful what you say (cf. Matthew 12:36-37). ? “a book of remembrances was written before Him” The Bible speaks in metaphorical language of two books: (1) the book of life and (2) the book of remembrances (cf. Daniel 7:10 and Revelation 20:12). In this context it is the book of remembrances used in a positive way. The book of remembrances is mentioned in Psalms 56:8; Psalms 139:16; Isaiah 65:6; Malachi 3:16. The book of life is mentioned in Exodus 32:32; Psalms 69:28; Daniel 12:1; Luke 10:20; Philippians 4:3; Hebrews 12:23; Revelation 13:8; Revelation 17:8; Revelation 20:15; Revelation 21:27. See , see . Malachi 3:17 “they will be Mine. . .on the day I prepared My own possessions” Judgment day will be a tremendous day of blessing for those who know God in (1) “fear” and (2) “esteem” . The term “possession” (BDB 688) is used in Exodus 19:5 for a royal treasure (cf. Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18). This promise is primarily national and corporate (i.e., “they” who fear and esteem Him), though with an individual element (cf. Ezekiel 18:32; Jeremiah 31:31-34). ? “as a man spares his own son who serves him” Again, family terms are used to describe YHWH’s love. See Special Topics: The Fatherhood of God and Anthropomorphic Language for God at Malachi 1:6. The VERB “serves” was used in a mocking sense in Mal. 4:14, but it is used here in a positive sense. Malachi 3:18NASB “again distinguish” NKJV “again discern” NRSV, TEV,NJB “once more. . .see the difference” There are two VERBS in this phrase:
6. BDB 996, KB 1427, Qal PERFECT, literally, “turn,” “turn back.” It is used in several senses in Malachi: a. return, Malachi 1:4 (cf. Zechariah 1:4; Zechariah 1:16; Zechariah 4:1; Zechariah 8:3) b. repent, Malachi 2:6; Malachi 3:7 [thrice] (cf. Zechariah 1:3 [twice], Zechariah 1:6) c. again, Malachi 3:18 (cf. Zechariah 5:1; Zechariah 6:1; Zechariah 8:15) d. turn, Malachi 4:6 (cf. Zechariah 1:4)
7. BDB 906, #7,f (only example), KB 1157, Qal PERFECT, literally, “see.” Those who fear and esteem YHWH will have their spiritual eyes opened to recognize those in the religious community who are true and who are false! This is a reversal of Mal 2:17! ? “between one who serves God and one who does not serve Him” Service is not the basis of our righteousness or relationship, but it is the natural result (cf. Ephesians 2:8-10). This verse asserts that one day God will set it all straight. There is an eschatological day of justice coming (cf. Matthew 13:24-30; Matthew 13:36-43; Matthew 13:49-50)!