Malaquias 3
Bob Utley · You Can Understand the Bible
Malaquias 3:5-6
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 in a positive sense (i.e., for blessing or aid, cf. Ps. 69:18; Lam. 3:57) 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 Exod. 22:18; Lev. 20:27; Deut. 18:9-10. My commentary on Deuteronomy is now available online at www.freebiblecommentary.org. ▣ "adulterers" This is possibly related to the post-exilic call for religious purity in marriage (i.e., no marriages to pagan women, cf. Mal. 2:10-16; Ezra 9:1-2; Neh. 13:1-3, 23-24). ▣ "oppress the wage earner of his wages" For the Mosaic context see Lev. 19:13; Deut. 24:14-15; James 5:4. ▣ "widow" For the Mosaic context, see Exod. 22:22-24. ▣ "those who turn aside the alien" For the Mosaic context see Deut. 24:14; 19-22; 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. Mal. 1:14; 2:5; 3:5; 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! 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 God's covenant faithfulness (cf. Lam. 3:22-23) God's purpose (cf. Ps. 33:11) God's character (cf. Ps. 127; James 1:17) The key issue of faith is the character of God! His word is established by His character and His actions! Special Topic: Characteristics of Israel's God ▣ "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.
Malaquias 3:7
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. Israel has repeatedly "turned away," BDB 693, KB 747, Qal PERFECT, cf. Exod. 32:8; Jdg. 2:17 YHWH commands them to "turn" (i.e., repent), BDB 996, KB 1427, Qal IMPERATIVE If they will, YHWH will "turn" to them, BDB 996, KB 1427, Qal COHORTATIVE (i.e., in covenant restoration and blessing) The people ask "how shall we turn," BDB 996, KB 1427, Qal IMPERFECT (i.e., of what should we repent) ▣ "My statutes" See Special Topic: Terms for God's Revelation. ▣ "Return to Me and I will return to you" This is a call not to initial repentance, but to subsequent repentance (cf. Zech. 1:3; James 4:8). Our lifestyle reflects and verifies our faith commitment to God (cf. 1 John and James). Special Topic: Repentance (OT) ▣ "But you say, 'How shall we return'" This seems to focus on two possible motives: their truly wanting to know how to show repentance arrogant, self-righteousness, which sees no problems that need to be corrected It may just be the literary continuation of the diatribe technique.
Malaquias 3:8-12
3:8-12 This is the answer to the people's question in Mal. 3:7. 3:8-9 NASB, NKJV, NRSV, NET "rob" TEV, NJB "cheat" JPSOA, REB, Peshitta "defraud" "trip up" The term (קבע, BDB 867, KB 1062) is used four times in vv. 8-9. Qal IMPERFECT, v. 8 Qal PARTICIPLE. v. 8 Qal PERFECT, v. 8 Qal PARTICIPLE, v. 9 BDB says the meaning of this rare term is uncertain but it lists Pro. 22:23 as a usage gives BDB 159 ("rob") as a SYNONYM mentions J. Wellhausen's suggestion that it means "circumvent," עקב, from LXX The UBS Text Project, p. 438, gives "rob" or "defraud" (BDB 867) a "B" rating (some doubt) against the LXX suggestion. The JPSOA footnote, d., suggests that "defraud" is related to Jacob's name (cf. v. 6; Gen. 27:36). 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. Gen. 14:20; 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 Mal. 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 and 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). Special Topic: Tithes in the Mosaic Legislation ▣ "offerings" This refers to the priest's part (cf. Exod, 29:17-18; Lev. 7:32; Num. 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. 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. Leviticus 26; Deuteronomy 28). ▣ "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! 3:10 "Bring the whole tithe into the storehouse" This verse has three commands: "bring," BDB 97, KB 112, Hiphil IMPERATIVE "so that there may be food in My house," BDB 224, KB 243, Qal JUSSIVE "test Me," BDB 103, KB 119, Qal IMPERATIVE 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. Matt. 23:23; Luke 11:42; 18:12). Special Topic: Tithing ▣ "storehouse" This refers specifically to the storage chambers of the temple in Jerusalem (cf. Neh. 13:5). The temple is known as God's house (cf. 2 Samuel 7; Hag. 1:9; Zech. 3:7). ▣ "test Me now in this" This refers to the testing of metal (BDB 103, cf. Zech. 13:9). This same term is used in Mal. 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. Gen. 1:17, "firmament," BDB 954). The NIDOTTE, vol. 3, p. 718, mentions that these windows can be opened for blessing, 2 Kgs. 7:2,19; here judgment, Gen. 7:11; 8:2; Isa. 24:18 Special Topic: Heaven ▣ "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. Deut. 11:8-13; 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 Mal. 3:12 (cf. Isa. 61:9; Jer. 4:2)! Special Topic: Blessing (OT) 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" (BDB 1013, KB 1491, Piel IMPERFECT). Both of the terms in this verse refer to agricultural losses (cf. 2 Kgs. 2:19,21). This is directly related to Deuteronomy 27 and 28. 3:12 This verse reflects YHWH's promise to Abraham, Gen. 12:3; Isa. 61:9; Acts 3:25; Gal. 3:8 YHWH's purpose that Israel be a kingdom of priests to bring knowledge of His person to the nations, Exod. 19:5-6; 1 Pet. 2:5,9; Rev. 1:6; 5:10 YHWH's goal of a holy people, Exod. 19:5; Deut. 7:6; 14:2,21; 26:18-19 Special Topic: Covenant Promises to the Patriarchs Special Topic: YHWH's Eternal Redemptive Plan Special Topic: Holy
Malaquias 3:13-15
3:13 "Your words have been arrogant against Me" "Your words have been harsh against Me" NRSV, NJB "you have spoken harsh words against me" "you have said terrible things about Me" JPSOA, REB "you have spoken hard words against Me" "You have made your words against me heavy" "Your words have been grievous 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 Pharaoh, Exod. 7:13,22; 8:15; 9:35 Canaanite kings, Jos. 11:20 but also a positive connotation: encouraging Joshua (cf. Deut. 1:38; 3:28; 31:6,7,23; Jos. 1:6,7,9,18; 10:25) encouraging Israel to keep the covenant, Jos. 23:6 encouraging Israel to fight, 2 Sam. 10:12 (twice) These post-exilic Jews had hardened their hearts and words against YHWH (cf. Ps. 119:21,51,69,78,85,122). ▣ "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. 3:14 "It is vain to serve God" The word "vain" (BDB 996) means "emptiness" and "vanity" (see Ps. 127:1). They were claiming that there were no visible benefits (see note at Eccl. 1:3) of worshiping and obeying YHWH. "to serve," BDB 712, KB 773, Qal INFINITIVE CONSTRUCT "we have kept," BDB 1036, KB 1581, Qal PERFECT "we have walked," BDB 229, KB 246, Qal PERFECT All 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! Special Topic: Empty, Vain, False, Nothingness ▣ "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). 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; Ps. 73; Jer. 12:1-4; Hab. 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. Gal. 6:7). ▣ "they also test God and escape" This same term, "test," (BDB 103, KB 119) is used in a positive sense in Mal. 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 IMPERFECT, cf. Pro. 19:5; Amos 9:1).
Malaquias 3:16-18
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 PARTICIPLE, cf. Mal. 2:5; 3:5; see Special Topic: Fear) who are complaining, not the wicked (however, note Mal. 4:13-14). Israel has become greatly discouraged because of the small size of the rebuilt Temple the lack of supernatural manifestations in their day the ambivalence of the Persian empire the social and religious conditions of Judah the aggression of their neighbors As in Mal. 4:13-14, YHWH overheard (BDB 904, KB 1151, Hiphil IMPERFECT, "give attention") His people speaking and acted on their words! Be careful what you say (cf. Matt. 12:36-37). ▣ "a book of remembrances was written before Him" The Bible speaks in metaphorical language of two books: the book of life the book of remembrances (cf. Dan. 7:10 and Rev. 20:12) In this context it is the book of remembrances used in a positive way. The book of remembrances is mentioned in Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16. The book of life is mentioned in Exod. 32:32; Ps. 69:28; Dan, 12:1; Luke 10:20; Phil, 4:3; Heb. 12:23; Rev. 13:8; 17:8; 20:15; 21:27. Special Topic: The Two Books 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 "fear" (BDB 431, KB 432, Qal PARTICIPLE) "esteem" (BDB 362, KB 359, Qal PARTICIPLE) The term "possession" (BDB 688) is used in Exod. 19:5 for a royal treasure (cf. Deut. 7:6; 14:2; 26:18). This promise is primarily national and corporate (i.e., "they" who fear and esteem Him), though with an individual element (cf. Ezek. 18:32; Jer. 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 Topic: The Fatherhood of God and Special Topic: Problems and Limitations of Human Language. The VERB "serves" (BDB 712, KB 773, Qal ACTIVE PARTICIPLE) was used in a mocking sense in Mal. 4:14, but it is used here in a positive sense. 3:18 "again distinguish" NKJV, LXX "again discern" NRSV, TEV, NJB, Peshitta "once more. . .see the difference" There are two VERBS in this phrase: BDB 996, KB 1427, Qal PERFECT, literally, "turn," "turn back." It is used in several senses in Malachi: return, Mal. 1:4 (cf. Zech. 1:4,16; 4:1; 8:3) repent, Mal. 2:6; 3:7 [thrice] (cf. Zech. 1:3 [twice], 6) again, Mal. 3:18 (cf. Zech. 5:1; 6:1; 8;15) turn, Mal. 4:6 (cf. Zech. 1:4) 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. Eph. 2:8-10). This verse asserts that one day God will set it all straight. There is an eschatological day of justice coming (cf. Matt. 13:24-30, 36-43, 49-50)! Special Topic: Judgment in the NT