Stewardship Research
The second oracle (1:6-2:9) dealt with the attitude of disrespect (1:6) which led to a profaning of the offerings (1:7-14). There the quality of the sacrifices was in question. Here the quantity was the issue (cf. ”the whole tithe,“ 3:10).
The nation, God answered, was robbing God by not bringing tithes and offerings. The tithe was literally a 10th of all produce and livestock which the people possessed (Lev. 27:30, 32). A tithe was to be given to the Levites who in turn were to give a tithe of the tithe to the priests (Num. 18:21-32). The Israelites were also to bring a tithe of their produce and animals and eat it with the Levites before the Lord in Jerusalem as an act of festal worship (Deut. 12:5-18; 14:22-26). Also every third year a tithe was to be stored up in the towns for Levites, strangers, widows, and orphans (Deut. 14:27-29). While the word ”offerings“ may refer to offerings in general, it seems to refer here (Mal. 3:8c) to those portions of the offerings (as well as those portions of the tithes) designated for the priests (Theological Wordbook of the Old Testament, s.v. ”terûmâh,“ 2:838). If the Levites and priests would not receive the tithes and offerings, they would have to turn to[1]
The consequence of the nation’s robbery was the experience of the divine curse: if they knew not how to give, they would receive less and less.[2]
No man ever yet lost by serving God with a whole heart, nor gained by serving Him with a half one. [3]
But the failure to give was not merely a lapse in religious duty, but amounted to a form of robbery: what rightfully belonged to someone else was being taken by another. The consequence of the nation’s robbery was the experience of the divine curse: if they knew not how to give, they would receive less and less. The prophet then enjoins the people to bring the full measure of their offering to the temple; such action would result not only in there being “food in my house” (verse 10, for the feeding of the temple’s support staff), but would also test God with respect to his ability to provide more abundantly. There is a promise attached to this message, which is concurrently a challenge and a call to repentance. If the people would give, they would discover God’s bounty; he would control the pests that destroyed the crops, and the vineyards would bear an abundant harvest. The blessing on the land would be of such a kind that all surrounding nations would observe it and comment on the happy estate of the chosen people.
The prophet’s message brings out some fundamental perspectives with respect to the matter of giving.
(i) Attitudes to property. The prophet, employing a rare Hebrew verb, describes the actions of the people as a form of robbery. In keeping their tithes and offerings to themselves, they acted as if they owned all that they had. Their attitude towards property was not one of stewardship, according to which their possessions were held as a sacred trust from God, but one of ownership. What they had belonged to them; it was up to them to decide whether any portion of it should be given to God. And there is an irony in the situation: they actually had much less than they might have had, in part because their selfish and tight-fisted attitudes towards property had reduced their capacity for growth.
The prophet urged them to consider how they should use God’s property, while the people wondered what they would do with their own property. In this, their thinking was fundamentally flawed, and the flaw in turn undermined their relationship with God. To think that property and wealth belong entirely to oneself is to presuppose that we, by our own efforts, earn all that we have. This view, because it is partly true, is easy to accept, but it is essentially a deception. We work to earn what we have, and we may be rewarded for our labours; but the health and strength to work, and indeed the opportunity to work, are all a part of God’s gift to us in life. Thus, however hard we work, and however rightfully we reap our rewards, there is a distinct sense in which none of it would be possible without God. Our attitude towards property and wealth should therefore always involve an acknowledgment of God’s role in its acquisition, and this acknowledgment in turn will relax the tightness of our hold on that which we possess. The totally self-centred view of wealth, and the egotistical pride that may arise in its accumulation, are a recipe for stinginess. Generosity arises from a proper attitude towards wealth and property, in which we recognize the blessing and provision of God in its receipt.
(ii) Attitudes to God. The person who is stingy with wealth, refusing to give to God or to other persons, betrays a deep-seated lack of belief. Such persons do not really believe that God, if there is a God, has had any hand in making and giving them what they are and what they have. The proud and confident self-made person has at bottom little faith. And having little faith, such a person sees no need to give generously to the temple and to the support of God’s larger work in the world.
Small giving and small faith go hand in hand together, and indeed the former may be a symptom of the latter. But the prophet makes something else clear: small giving and small faith lay the foundation for small receiving. Persons who do not give generously are ill-equipped to be the recipients of generosity. The positive point which the prophet makes is a delicate one, prone to misunderstanding. It is that the one who gives generously to God may receive bountifully from God. It cannot be reduced, as sometimes happens, to a formula for success in business: if you give such and such, you can be sure that your profits will rise phenomenally year after year! The principle is rooted more in the health of the relationship a person has with God. It is in the nature of rich relationships that the partners want to give to each other from what they have. But when one partner is stingy, that meanness inevitably affects the quality of the relationship and affects the capacity of the other partner to give. The generous giving to God from a full heart naturally results in the rich blessing of the One with whom we have a relationship. The blessing may be in physical or spiritual form, but is none the less real in either kind.
(iii) Attitudes to others. A nation that does not give to God reveals not only its spiritual temper, but also its social attitudes. The meanness reflected in the faith inevitably becomes a characteristic of the citizens’ attitudes towards one another. And it is a social truth, as well as a theological one, that a nation marked by meanness is unlikely to prosper. Generosity, in turn, may affect the entire temper of a nation. The joy and practice of giving freely, towards both God and the needs of fellow citizens, create health in the human community and the more even distribution of wealth.
Malachi addressed a community stingy at heart, and its failure to give to God and temple became a blight on the nation’s personality as a whole. But sadly the prophet did not address a rare or unique social situation. The Church, through many generations, has recreated in its life the conditions of Malachi’s time, making his message ever timely.[4]
This clause is either the purpose (tev, njb, njpsv, nlt, gecl, itcl) or more probably the result (jb, neb/reb, niv, Beck, cev, frcl, nob) of the actions in the two previous clauses. It would be clearer to say “Then they will present …” or “In this way they will present …” [5]
Right offerings probably means “offerings made in the ritually correct way” (J. M. P. Smith, Deissler, Vuilleumier, Verhoef); a similar expression occurs in Psa 4.5 and 51.19. This option is well expressed in jb: “they will make the offering to Yahweh as it should be made” (similarly tob, frcl, itcl). Other possibilities are “they will bring to the Lord the right kind of offerings” (similarly tev; nab, cev) and “… make the offering to Yahweh with uprightness” (njb). In fact, the order of words in Hebrew puts the focus on the people who give the offerings, rather than on the offerings themselves, a focus that most versions miss. It is captured well in niv: “the Lord will have men who will bring offerings …” (similarly mft, tob, frcl).[6]
The Hebrew word order puts some emphasis on pleasing. The word here translated pleasing is not the same term as occurred in 2.17 and 3.1, where rsv has “delight in.” Here the meaning is more like “sweet.” Other renderings include “welcome” (mft, jb) and “accept/acceptable” (niv, njb, nlt). This word is also used in the context of sacrifices in Jer 6.20.[7]
A neat solution to the problem is found in neb/reb and njpsv, where the translation is “defraud.” This means to rob by deception rather than violence, and thus covers both of the possible meanings given above. In languages that have a word with similar meaning, translators should feel free to use it. njpsv in a footnote indicates that the translators retained the q–b–’ root of the traditional Hebrew text, but they still see a possible reference to Jacob, carried presumably by similarity of sound rather than repetition of the identical root. The verb occurs three more times in verses 8–9, and should be translated the same way each time.[8]
The Hebrew actually has “the curse” (so jb) rather than a curse. This suggests that the original readers knew what curse was being referred to, in all likelihood that in Deut 28.15–24. In that passage the penalties for disobedience are stated to include poor crops, small families, small flocks, illness, and drought. The effect of the curse is not stated here[9]
And pour down for you an overflowing blessing: The verb pour is a metaphor that treats blessing as if it were a liquid. In a context where rain is probably meant, this is very appropriate. rsv maintains the metaphor of a liquid with overflowing (as also do nrsv, frcl, gecl). The Hebrew phrase behind this has been understood in different senses, but its general meaning is clear. If translators can maintain the liquid metaphor as rsv has, this is probably the best thing to do. Other possibilities are “pour out so much blessing that you will not have room enough for it” (niv; similarly kjv, rv, nkjv, nlt), “pour out blessing for you in abundance” (jb; similarly njb, bj, tob), “pour down blessing upon you without measure” (nab), and “pour a blessing on you as long as there is need” (neb/reb). Blessing is a very general term, and if possible, it should be translated with a broad meaning. As the next verse shows in more detail, it is primarily related to agricultural success, and this could be stated if necessary; for example, “I will cause your lands to overflow with crops [or, fruit].” The tev rendering “all kinds of good things” is not incorrect, but it is both rather long and rather vague.[10]
If you study the book of Proverbs, you’ll discover a lot of truth about money. In fact, I’ve discovered there are a number of themes regarding money.
1. Those who make riches their passion lose much more than they gain.
Proverbs 23:4-5
Do not wear yourself out to get rich;have the wisdom to show restraint. 5Cast but a glance at riches, and they are gone,
for they will surely sprout wings and fly off to the sky like an eagle.
2. Wisdom is better than Wealth
Proverbs 16:16
How much better to get wisdom than gold, to choose understanding rather than silver!
3. Money cannot buy life’s greatest treasures. (Like Peace, love, or Integrity)
Proverbs 28:6 (NIV)
6Better a poor man whose walk is blameless than a rich man whose ways are perverse.
4. Those who honor God with their money are blessed in return.
That’s what this passage in Proverbs 3 says.
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cf. confer, compare
s.v. sub verbo, under the word
[1]Jamieson, R., Fausset, A. R., Fausset, A. R., Brown, D., & Brown, D. (1997). A commentary, critical and explanatory, on the Old and New Testaments. On spine: Critical and explanatory commentary. (Mal 3:9). Oak Harbor, WA: Logos Research Systems, Inc.
[2]Craigie, P. C. (2001, c1984). Twelve prophets : Volume 2. The Daily study Bible series. Louisville: Westminster John Knox Press.
[3]Jamieson, R., Fausset, A. R., Fausset, A. R., Brown, D., & Brown, D. (1997). A commentary, critical and explanatory, on the Old and New Testaments. On spine: Critical and explanatory commentary. (Mal 3:9). Oak Harbor, WA: Logos Research Systems, Inc.
[4]Craigie, P. C. (2001, c1984). Twelve prophets : Volume 2. The Daily study Bible series. Louisville: Westminster John Knox Press.
tev Today’s English Version
njb New Jerusalem Bible
njpsv TANAKH (New Jewish Publication Society Version)
nlt New Living Translation
gecl German common language version
itcl Italian common language version
jb Jerusalem Bible
neb/reb Agreement, NEB and REB
niv New International Version
cev Contemporary English Version
frcl French common language version
nob Norwegian Bible
[5]Clark, D. J., & Hatton, H. (2002). A handbook on Malachi. UBS handbook series (Page 434). New York: United Bible Societies.
jb Jerusalem Bible
tob Traduction œcuménique de la Bible
frcl French common language version
itcl Italian common language version
tev Today’s English Version
nab New American Bible
cev Contemporary English Version
njb New Jerusalem Bible
niv New International Version
mft Moffatt
[6]Clark, D. J., & Hatton, H. (2002). A handbook on Malachi. UBS handbook series (Page 434). New York: United Bible Societies.
rsv Revised Standard Version
mft Moffatt
jb Jerusalem Bible
niv New International Version
njb New Jerusalem Bible
nlt New Living Translation
[7]Clark, D. J., & Hatton, H. (2002). A handbook on Malachi. UBS handbook series (Page 435). New York: United Bible Societies.
neb/reb Agreement, NEB and REB
njpsv TANAKH (New Jewish Publication Society Version)
[8]Clark, D. J., & Hatton, H. (2002). A handbook on Malachi. UBS handbook series (Page 442). New York: United Bible Societies.
jb Jerusalem Bible
[9]Clark, D. J., & Hatton, H. (2002). A handbook on Malachi. UBS handbook series (Page 444). New York: United Bible Societies.
rsv Revised Standard Version
nrsv New Revised Standard Version
frcl French common language version
gecl German common language version
niv New International Version
kjv King James Version
rv Revised Version
nkjv New King James Version
nlt New Living Translation
jb Jerusalem Bible
njb New Jerusalem Bible
bj La Bible de Jérusalem
tob Traduction œcuménique de la Bible
nab New American Bible
neb/reb Agreement, NEB and REB
tev Today’s English Version
[10]Clark, D. J., & Hatton, H. (2002). A handbook on Malachi. UBS handbook series (Page 447). New York: United Bible Societies.
