Malaquias 3

Malaquias 3

Garland has an interesting commentary on sorcery (pharmakon) as used by John in Revelation 9:21 ("and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts.") Sorcery was forbidden by the Law of Moses (Ex. 22:18; Dt. 18:10-11) as were all practices which involved communication with the dead such as conjuring spells (Dt. 18:11), consulting mediums (1Sa. 28:3-9), spiritism, or calling up the dead (really the demonic realm). This included all forms of magic (Ex. 22:18; Lev. 19:31; Lev. 20:6, 27; 2Chr. 33:6; Mal. 3:5). God condemned all of these practices and was indignant that men would “seek the dead on behalf of the living” (Isa. 8:19). Instead, they were to seek the living God. One need only view modern cartoons on television or observe the recent Harry Potter phenomenon to observe how the foundation continues to be laid for subsequent generations who will have little reservation to participate in these forbidden practices. That people are today [1983] being prepared for an irruption of demons, however, seems very probable. The plethora of movies, television programs, and books with demonic themes, along with the latter-day mushroom growth of occult religions and practices, are all surely conditioning men to a widespread belief in Satan and his demons. Furthermore, none of this is driving men to refuge in Christ, as one might at first suppose it would. Drugs are used in association with sorcery because they place the practitioner into an altered state of consciousness whereby he or she becomes more open to contact with the demonic realm. The following account of a shaman from the Yanomamo tribe illustrates the connection between drug use and the demonic realm—a connection well-known even among “primitive” peoples: I recently interviewed a man who had spent most of his life communing with spirit entities. There is no doubt as to his “authenticity.” He was a shaman, a medicine man and chief of his Yanomamo tribe, which resides deep in the Amazonian rain forest of Venezuela. At odds with the lie promoted in anthropological circles that the lives of primitive tribes-people are pure, natural and Eden-like and therefore best kept from outside influence —Chief Shoefoot and his peoples violent, fear-filled existence is documented in a book titled The Spirit of the Rain Forest, written by Mark Ritchie … As a young boy, Shoefoot was singled out as one sensitive to the spirit realm and subsequently initiated into the sorcerers world. Again, a shaman is one who, through knowledge and power obtained from the spirits, heals and guides his people. Although the initial process of enabling him to contact the spirits was brutal, involving days of food and water deprivation and having someone force hallucinogenic drugs into his system by blowing them up his nose, the spirits he met were at first benign and curiously captivating… Shoefoot increased his drug intake in order to go deeper into the spirit world to find more trustworthy and benevolent spirits. That led to even more wicked spirits (Luke 11:26), greater frustration, and intense despair.127 [emphasis added] Some, who deny the reality of the spiritual realm, believe experiences such as those of this shaman are brought on by natural causes, such as drug use: I asked Shoefoot through interpreter Mike Dawson, Joe’s son, who grew up among the Yanomamo, how he would answer a skeptic who thought his experiences with the spirits were nothing more than hallucinations brought on by the drugs he took. Shoefoot’s 70-something-year-old eyes sparkled at the question; he enjoys responding to challenges by skeptics, especially when he speaks to university anthropology students. Its ironic that this “primitive” man considers the highly educated anthropologists who study his people naive at best, deceived at worst. He told me of knowing shamans who had many of the same spirits he had had, yet, unlike him, they did not come to know them as a result of taking drugs. Whether the contacts were made with a clear mind or in a drug-induced state, descriptions and details were nearly always identical they all communed with the same spirits.128 During the awful days of the tribulation, the breakdown of law and order will mean that there will be no more restraints on drug use. Furthermore, the fearful judgments on the earth will drive many to drugs as a form of escapism. The merchants of the earth will gladly cooperate because of the great profits involved [Rev. 18:13]. Interestingly, Jezebel of the church of Thyatira apparently taught believers to experience “the depths of Satan” (Rev. 2:24), much like her namesake in the OT practiced witchcraft (2Ki 9:23). As we discussed previously, Jezebel at Thyatira can be seen as a type for the church which enters the Great Tribulation (Rev. 2:22) whereas those who overcome and reject her teaching will receive “the morning star” (Rev. 2:28, which see). Those who practice sorcery will also have their part in the second death (Rev. 21:8) and will never enter through the gates of the eternal city (Rev. 22:15). (A Testimony of Jesus Christ - 3.9 - Revelation 9) (2) Adulterers - This sin was forbidden in Ex 20:14, Dt 5:18 - Both parties were to be put to death (Lev 20:10; Dt. 22:22). The mention of adultery would seem to especially point out those who had divorced their wives (Mal 2:16) and "replaced" them with pagan idolaters ("married the daughter of a foreign god" Mal 2:11)! (3) Swear falsely - swore falsely in name of God, a sin repeatedly condemned in the OT (Ex 20:7, 16; Lev 19:12; Dt 19:16-20, Pr 19:5, Jer 5:2; 7:9, 29:23; Zec 5:3, 4). (4) Oppress the wage earner in his wages - These and the orphan and widow are generally helpless before the more powerful and are easily taken advantage of, but here God says they have an excellent Lawyer, the Judge of all Creation who will rule in their favor and execute judgment on their oppressors! (Lev. 19:13; Deut. 24:14–15). Oppress (06231)(ashaq) means to exhort others (obtaining money, property, etc, from others by force, intimidation or illegal power), to wrong them (malign them; treat disrespectfully or dishonorably, inflicting injury either unmerited or out of proportion to that deserved). Ashaq speaks of the abuse of power and authority, ill–treating those of lower status. Ashaq - 35 verses - Lev 6:2, 4; 19:13; Deut 24:14; 28:29, 33; 1 Sam 12:3f; 1 Chr 16:21; Job 10:3; 40:23; Ps 72:4; 103:6; 105:14; 119:121f; 146:7; Prov 14:31; 22:16; 28:3, 17; Eccl 4:1; Isa 23:12; 52:4; Jer 7:6; 21:12; 50:33; Ezek 18:18; 22:29; Hos 5:11; 12:7; Amos 4:1; Mic 2:2; Zech 7:10; Mal 3:5 Usage: crushed(1), defrauded(2), extorted(1), got(1), laden(1), oppress(11), oppressed(9), oppresses(3), oppressor(2), oppressors(2), practiced(2), rages(1), rob(1). T V Moore - The helpless, who have no human protector, have a mightier and surer one in God. He may allow them to be oppressed for a time, but in the end will visit swift and terrible judgment on their oppressors. Wages ((07939) (sakar from the verb sakar = to hire) is masculine noun indicating wages, a reward, pay. Sakar refers either to monetary pay or pay with goods (Ge 30:28, 32, 33; Ex. 2:9; Nu 18:31). In Ge 15:1 sakar is the reward (Lxx = misthos) from God to Abraham for faithfulness. Sakar can refer to the amount paid to rent or hire a person or object (Ex. 22:15). Sakar refers to the costs of maintenance or travel (Jonah 1:3; Zech. 8:10). The psalmist says Jehovah's gift of children is a reward (Lxx = misthos) (Ps 127:3). In an eschatological passage (somewhat mirroring Rev 22:12) Isaiah records "Behold (hinneh), the Lord GOD will come with might (His Second Coming), With His arm ruling for Him. Behold (hinneh), His reward (Lxx = misthos) is with Him, and His recompense before Him." (Isa. 40:10). Brown-Driver-Briggs' Definition - hire, wages: (1) Wages (2) reward, pay (3) fare, fee, passage-money Cleon Rogers - The basic idea of the word is engaging the services of a person in return for pay. The various contexts in which this verb appears adds the color to the meaning. It is used of hiring an army to help deliver one from his enemies (2Sa 10:6; 2Ki 7:6; 1Chr 19:6; 2Chr 25:6)… The word is used of hiring skilled workers for a particular job (2Chr 24:12; Isa 46:6) or counselors for advice (Ezra 4:5). Leah “hires” the privilege of sleeping with her husband, Jacob, by giving Rachel the mandrakes of Reuben (Ge 30:16). Balaam is hired to curse Israel (Deut 23:5; Neh 13:2) and thereby becomes an example of false religious leaders who proclaim a message for money (Jude 1:11). God’s prophet preaches his truth and is not “for hire.” Pr 26:10 warns against hiring a fool for any kind of work. The Niphal indicates that one hires himself to another for a price (1Sa 2:5) and the reflexive idea of receiving wages for one’s work is found in Hag 1:6. It is interesting to note that God never hires His servants; they work for Him freely out of love and thanksgiving and he rewards them for faithfulness out of His grace. (TWOT) (Note: While God never hires them as Rogers say, the amazing truth is that He does reward them in time and eternity! Amazing grace indeed.) Swanson (summarized) - 1. wage, i.e., the amount offered and given for services rendered as a just recompense (Ge 30:28, 32, 33; 31:8; Ex 2:9; 22:15; Nu 18:31; Dt 15:18; 24:15; 1Ki 5:6; Eze 29:18, 19; Zec 8:10; 11:12; Mal 3:5); 2. reward, pay back, i.e., what is a just recompense for services or loyalty to someone (Ge 15:1; 30:18; 2Ch 15:7; Ps 127:3; Eccl 4:9; 9:5; Isa 40:10; 62:11; Jer 31:16); 3. fare, i.e., the price charged to transport a person (Jonah 1:3) NAS Usage: compensation(1), fare(1), hire(1), reward(6), rewarded(1), service(1), wage(2), wages(15). Sakar - 25v - Gen 15:1; 30:18, 28, 32f; 31:8; Ex 2:9; 22:15; Num 18:31; Deut 15:18; 24:15; 1Ki 5:6; 2Chr 15:7; Ps 127:3; Eccl 9:5; Isa 40:10; 62:11; Jer 31:16; Ezek 29:18f; Jonah 1:3; Hag 1:6; Zech 8:10; 11:12; Mal 3:5 (5) The widow and the orphan - Two of most vulnerable groups in society. (Zech. 7:10 , Ex. 22:22–24; Lev. 19:10; Dt. 24:19–22). (6) Those who turn aside the alien - deprive aliens of justice. (Dt 24:17, 27:19) NO FEAR OF THE LORD (7) Do not fear Me - They had professed fear of God in Malachi 1:6KJV-note. All of the preceding sins reflected a lack of fear of the LORD, the Master. As Paul declared in Romans, the absence of fear of God sums up the basic "heart defect" (so to speak) which underlies the litany of preceding sins in Ro 3:10-17. “THERE IS NO FEAR OF GOD BEFORE THEIR EYES.” (Ro 3:18-note) Israel's deeds are clear evidence that they did not reverence Jehovah. Is that not true in our case when we willfully, wantonly commit evil, even doing so before His very eyes (Pr 15:3)! Fear of God motivates one to hate evil and delight in God’s commands… Ge 22:12 And he said, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.” Comment: Abraham's obedience did not save him, but it did demonstrate that his faith was genuine and his righteousness was not his but Christ's (cp Ge 15:6, Gal 3:8, 16). Ps 112:1 Praise the LORD! How blessed is the man who fears the LORD, Who greatly delights in His commandments. Pr 8:13 “The fear of the LORD is to hate evil; Pride and arrogance and the evil way, And the perverted mouth, I hate. MacKay sums up this passage - What is needed is that reverential fear of God that shows a heart submissive before Him, and trusting in Him (Ed: Messiah) and His provision for all our needs. Then we can stand before Him at His coming, not on the basis of our achievements but in what is ours in Christ (cf 1Cor 1:30, 2Cor 5:21-note Php 3:7-9-note).