How Are You Treating God? (Malachi 2:17-4:6)

Introduction

In this final section of the Book of Malachi, the prophet contrasts the right and wrong treatment of God in his day. Malachi names three wrong ways to treat God: charging God with injustice (2:17–3:6), robbing God (3:7–12), and complaining that serving God is a waste of time (3:13–15). Malachi’s preaching had not fallen on deaf ears, and the prophet concludes his book with the account of those who repented and honored the Lord—the right way to treat God (3:16–4:6). These true believers will be spared the coming judgment and will have a joyous future in Messiah’s kingdom.

MAIN IDEA: People may mistreat God in various ways, but He desires that we treat him with reverence and honor. Following God pays eternal rewards.

1. Wearying God (Malachi 2:17–3:6)

SUPPORTING IDEA: People may weary God by accusing him of being unjust. God will bring justice in his time.

2:17. God is patient and kind, but here Malachi charged that the people (possibly unbelieving Jews; cp. 3:5) had actually wearied the Lord. As before, they feigned innocence and asked the fourth key question of the book, How have we wearied him? They had exhausted God’s patience by brazenly accusing him (wrongly) of being unjust. Specifically, they alleged: (1) All who do evil are good in the eyes of the Lord. (2) As a matter of fact, God appears to be pleased with [“delight in”] them. (3) God seemed to be oblivious to the world’s injustices—Where is the God of justice? These Judahites observed wicked individuals and nations prospering while they were having problems. They thought, “God, we have tried to serve you, but look what it has gotten us. Nothing! You must think evil people are really good because they are rich while we are poor. You must take special delight in them since you seem to bless them so greatly. God, if you are just, where are you? Why don’t you step in and right the wrongs, punish the wicked, and bless us?”

We must point out that the same people who were claiming to be so righteous and deserving were the very ones offering God blemished animals, complaining about how burdensome it was to worship God, marrying pagans, and divorcing their wives! They were hardly paragons of virtue, deserving of God’s blessing. Much of their suffering was self-inflicted.

Still, injustices were being done against godly individuals (e.g., 2:14) and the nation collectively. Their Defender was indeed just and was not asleep. He had seen these injustices and would certainly act. God simply had not acted on their timetable. We should remember von Logau’s often repeated truism, “Though the mills of God grind slowly, yet they grind exceeding small; Though with patience He stands waiting, with exactness grinds He all.”

3:1. The description of the coming judgment in 3:1–6 is the divine response to the people’s outlandish accusations in 2:17. Malachi’s audience had cried, “Where is the God of justice?” Here the nation was warned to prepare to meet “the God of justice” because the Lord himself, the heavenly judge, was coming! For the wicked, including the insolent in Judah, it would be as Amos foretold: “Woe to you who long for the day of the Lord! Why do you long for the day of the Lord? That day will be darkness, not light” (Amos 5:18).

Verses 1–6 contain amazing predictions of both Christ’s first and second advents and of the one who would prepare the way for his arrival. Only in Malachi 3:1; 4:5–6; and Isaiah 40:3 does the Old Testament inform us that Messiah’s coming will be preceded by a forerunner. My messenger (Heb., malʾaki; Malachi, the meaning of the prophet’s name) would arrive to prepare the way before me—the Lord Almighty. Jesus himself quoted this verse and specifically identified John the Baptist as the messenger whose ministry prepared the way for his coming (Matt. 11:10). Mark (1:2) and Luke (1:76) also cited Malachi’s prophecy as foretelling John as Messiah’s forerunner. According to Wolf, “A messenger is normally a prophet, and none appeared from the time of Malachi until John arrived on the scene some 450 years later” (Wolf, 98). Since the messenger prepared the way for the coming of the Lord Almighty = me = Jesus, Jesus the Messiah is here equated with God.

Suddenly (unexpectedly), Jesus (the Lord) would appear at his temple. The Hebrew word ʿadon, Lord, with the definite article (the Lord) always denotes God (e.g., Exod. 23:17; 34:23; Isa. 1:24; 3:1), and “his temple” is, of course, God’s temple. Thus, we have two further attestations of Jesus’ deity in this verse. Jesus was taken to the Jerusalem temple when only eight days old (Luke 2:21–38), and he spent much time worshiping and teaching there during his ministry. Malachi’s revelation that the Lord would come to his temple would surely have frightened the priests who had committed flagrant acts of disrespect in the temple worship. The phrase are seeking probably harks back to the question, “Where is the God of justice?” (2:17). Messiah was the messenger of a new covenant (Matt. 26:28; Heb. 8:8–13; 12:24) and would establish a new, faithful priesthood.

3:2. Verse 1 describes events at the time of Christ’s first coming, whereas verses 2–6 depict Christ’s judgment on the world at his second advent. According to Alden, “Like most of the Old Testament prophets, Malachi, in his picture of the coming Christ, mingled the two advents” (Alden, Expositor’s Bible Commentary, 719; cp. Zech. 9:9–10). Malachi’s countrymen complained that injustice was rampant and the wicked seemed to go free. Messiah would remedy this situation. As a refiner’s fire purges dross from the silver (v. 3) and a launderer’s soap cleanses impurities from clothing, all wickedness would be eradicated from the earth at Christ’s return. Who can endure the day of his coming? Who can stand when he appears? The answer is, only those who have repented and believed in the Messiah. “The day of his coming” is the day of the Lord.

3:3–5. Unfaithful priests will be removed as Malachi has already prophesied, and only righteous priests who will bring offerings … acceptable to the Lord will remain, like the faithful priests of former years (2:4–6). Judgment will begin at the house of God and then fall on sorcerers, adulterers and perjurers … those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice—sins condemned in the Mosaic Law.

Sorcery (witchcraft) was widespread in the Ancient Near East, including Egypt (Exod. 7:11), Canaan (Deut. 18:9–10, 14), Babylon (Isa. 47:9, 12; Dan. 2:2), and even Israel (2 Kgs. 17:17; 21:6). The practice continued into New Testament times (Acts 8:9; 13:6, 8; 19:19). All occult practices are categorically condemned in the Bible and are extremely dangerous yet ironically seem to be gaining in popularity in our so-called scientific and enlightened world. Lack of respect (fear) for God (Ps. 36:1) is the root sin of all the others listed in this verse.

3:6. Judgment was coming on Israel and the world (3:2–5). Does this mean the end for Israel? No. God has made covenant promises about the nation’s future that is unchangeable. But promises are only as trustworthy as the character of the one who makes them. Thus, God solemnly declared, I the Lord do not change. So you, O descendants of Jacob, are not destroyed. God’s holy, just, and faithful character does not, and cannot, change. The apostle Paul wrote, “If we are faithless, he will remain faithful, for he cannot disown himself (2 Tim. 2:13). Because God is holy and just, he will judge sin. Because God “does not lie” (Titus 1:2), he would purify Israel but not totally destroy it (Ps. 89:34). Undoubtedly, the name Jacob (“heel grabber, supplanter” = deceiver) is chosen as an appellation for the nation here as a reminder that, like their scheming ancestor (Gen. 27:1–36), Israel did not deserve God’s grace.

“I the Lord do not change” is one of the most important theological statements in the Bible (Jas. 1:17), refuting claims by some people that God is in process of growing and developing. God cannot become better because he is already perfect. God cannot learn more because he is already omniscient. God cannot become more powerful since he is already omnipotent. According to Kaiser, “With respect to God’s essence, attributes, moral character and determination to punish sin and reward goodness, there can be no variation or inconsistency. With regard to these characteristics, there is absolute and unconditional dependability” (Kaiser, More Hard Sayings of the Old Testament, 266). Immutability is the theological term for God’s changelessness.

2. Robbing God (Malachi 3:7–12)

SUPPORTING IDEA: People may rob God by withholding what rightfully belongs to their Creator. Faithfulness in giving brings divine blessing.

3:7. Israel had a history of waywardness—turning from God’s decrees (the law), but the Lord Almighty still loved his people and entreated them to return to me, and I will return to you (cp. Zech. 1:3). If they would repent of their sins, God’s special presence and blessing would come to rest on the nation as it had in times past. Perhaps the people’s question, How are we to return? was sincere; but in light of the attitude expressed throughout the book, it was likely a cynical response. Contrary to his usual pattern, Malachi did not follow the question with a specific explanation because in reality the whole book points the way for the people to get right with God. Verse 7 could stand alone, but most commentators connect it with verses 8–12, a transition from the general charge of disobedience to the specific charge of robbing God.

3:8. In verses 8–12 we have Malachi’s treatise on tithing, probably the most familiar passage in the book. Malachi’s opening question is shocking—Will a man rob God? Even most unbelievers would be too frightened (if merely out of superstition) to steal from God. Yet, in addition to all their other offenses, the people were now charged with this heinous crime. Understandably, they wanted God to explain, How do we rob you? God replied, In tithes and offerings. The word tithe (also v. 10) is a translation of the Hebrew word maʿaser, which literally means “tenth part,” defining the tithe as 10 percent of one’s material increase. An offering is a more general term, specifying contributions for a sacred purpose. Tithes were given to support the priests and Levites, since the tribe of Levi received no allotment in the land of Canaan like the other tribes (Num. 18:21, 24–29).

3:9–12. As a result of Judah’s sin, the whole nation was under the curse outlined in Deuteronomy 28:15–42—drought, poor crops, and so forth. The remedy was to bring the whole tithe into the storehouse. The words “the whole tithe” may intimate that some people were giving a partial tithe. The phrase food in my house (the temple) refers to the provisions for the priests’ sustenance and offerings. Tithing can be a frightening commitment. “How will we ever survive financially if we give so much to God? Our children will starve!” To allay such fears, God challenged Judah (and us) to test him in this matter. In other words, God says, “Give tithing a try and see what happens.”

If the people would trust him in the matter of tithing, God promised to lift the curse and send so much blessing that you will not have room enough for it. Rain would fall (heaven’s floodgates opened), and they would have bountiful crops (not room enough to store it all). God would prevent pests (literally, “will rebuke the devourer”; probably locusts, Deut. 28:38) from destroying the grain, and the vines would produce abundantly. Even pagan nations would observe God’s blessing on Judah and label it a delightful land (cp. Isa. 62:4). No doubt God blesses people spiritually when they obey him, but here we see that God often blesses us economically as well.

3. Insulting God (Malachi 3:13–15)

SUPPORTING IDEA: People insult God when they claim that serving him is a waste of time. Ultimately, the righteous will be rewarded.

3:13. The phrase you have said harsh things against me (literally, “your words have been strong against me”) is the most serious indictment in the book. As usual, the people claimed to be innocent. What have we said against you? is the last of the prophecy’s six key (foolish) questions (1:2, 6; 2:14, 17; 3:8, 13), around which the book seems structured.

3:14. God explained that these insolent people had grumbled, It is futile to serve God. The word futile (Heb. shawʾ, “emptiness, nothingness, vanity”; “vain” in Exod. 20:7 KJV) speaks of that which is useless, a waste of time. The word gain suggests a selfish, financial incentive. For example, in Genesis 37:26 we read, “Judah said to his brothers, ‘What will we gain if we kill our brother [Joseph] and cover up his blood? Come, let’s sell him to the Ishmaelites” (cp. Jer. 8:10). Malachi’s countrymen were crassly saying that serving God was a waste of time and did not pay financially! Their attitude was, “What is in it for me?” Their worship was insincere—not from the heart. They claimed to have faithfully carried out God’s requirements and even to have gone about like mourners [fasting] before the Lord Almighty. Their fasting and tears did not bring the favor of God because their lives were filled with sin (cp. 2:13–14).

3:15. Although these whiners professed to serve God faithfully, they were not doing well economically (“gain”). On the other hand, the arrogant (rebellious, godless; cp. Ps. 86:14), the evildoers, and even those who challenge God seemed to be prospering. Earlier the people had called God unjust because evildoers seemed to flourish and go unpunished while they (the so-called “righteous”) lacked (2:17). Now they moved to a new level and decided that serving the Lord was a waste of time and energy. The Lord will reply to their charges in 4:1–3.

4. Honoring God (Malachi 3:16–4:6)

SUPPORTING IDEA: God desires that we revere and honor him. Believers have a joyous future and will be spared the coming judgment.

3:16. Many people in Judah no doubt viewed Malachi as a pest and did not welcome his condemnation of their sins. However, some of the prophet’s audience (those who feared the Lord) were convicted of their wrongdoing and repented. In ancient Judah (as today) we find two groups of people—believers and nonbelievers. The phrase talked with each other probably means they discussed Malachi’s sermon and agreed the crusty prophet was right. God heard when they repented of their sins and a permanent record was made of it—a scroll of remembrance [phrase only here in Scripture] was written in his presence.

According to Alden, “This idea of God’s keeping written records appears occasionally in the Old Testament (cp. Exod 32:32; Ps 69:28; Isa 4:3; Dan 12:1). The New Testament mentions it many times, especially in Revelation (cp. Luke 10:20; Phil 4:3; Heb 12:23; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27)” (Alden, Expositor’s Bible Commentary, 723). Honored means to “think on” or “regard with esteem.” Earlier, we met people who showed contempt for and did not honor God’s name (1:6, 12, 14; 2:2). Now “those who feared the Lord” honored God’s name as worthy and wonderful because they loved and honored God himself.

3:17. God made two wonderful promises to believers. First, they will be mine indicates a special relationship to God—part of his spiritual family (John 1:12). Followers of the true God are precious to him, like treasures of gold and silver (Exod. 19:5; 1 Chr. 29:3; Eccl. 2:8). Believers should never feel unloved or insignificant. Second, God would spare them from the wrath to come (4:1).

3:18. This verse is a direct reply to those who insulted the Lord by complaining that serving God was a waste of time and that the wicked were blessed (2:17; 3:14–15). In the coming day of the Lord (4:1), accounts would be settled and justice would be done. The righteous would be spared judgment and enjoy messianic kingdom blessings, whereas the wicked would reap wrath and eternal separation from God. A distinction would indeed be made between the just and the unjust! Then all would see that it pays to serve the Lord. The phrase again see the distinction refers to examples of God’s sparing the righteous and judging the wicked throughout the course of history (Gen. 6:7–8; 19:29; Exod. 11:7).

4:1. The “distinction” (3:18) between God’s followers and others is vividly set forth in 4:1–3. The day in view is the “day of the Lord” (4:5), a time of judgment for the wicked and blessing for the righteous (vv. 2–3). (For a discussion of the day of the Lord, see the “Deeper Discoveries” section for the Book of Zephaniah.) The word surely emphasizes the certainty of this coming day, a rebuttal to the charge of divine injustice in 3:15 and unconcern in 2:17. The fire of God’s wrath would leave the arrogant and evildoer, the very ones the skeptics complained sinned with impunity (3:15), without root or a branch. There would be a payday for sin after all.

4:2–3. By way of contrast, those who revere God’s name would experience unimaginable joy (leap like calves released from the stall) and a permanent, complete victory over their wicked oppressors. This new world would be ushered in when the sun [a figure for deity in Ps. 84:11] of righteousness rises, a grand picture. Upon the darkness of a sinful world (in fact, at its darkest hour), spiritual light would suddenly burst forth like the dawn, and righteousness would prevail. We agree with Kaiser: “While there is little agreement among scholars as to the meaning of the phrase ‘sun of righteousness,’ those scholars are closer to the mark who regard the sun as pointing to the Messiah as the One characterized by righteousness and acting in righteous ways so as to produce righteousness” (Kaiser, The Messiah in the Old Testament, 230).

Jesus the Messiah, the light of the world (John 8:12; 9:5), will return and bring in everlasting righteousness (and justice) to earth. The word healing apparently alludes to the deliverance of God’s people from destruction as in Psalm 107:20 (see KJV, NASB, NRSV). The phrase in its wings has been interpreted as: (1) a figure for the winged solar disc of Egypt, Assyria, Babylon, or Persia; (2) the warm rays of the sun (Ps. 139:9); (3) the “folds” (same Hebrew word rendered “wings” in Mal. 4:2) of a robe where possessions were stored (Ezek. 5:3); and (4) the protective wings of a bird. Views 2 and 4 seem most likely, and it is difficult to choose between them. In summary, at his coming Jesus the Messiah will bring spiritual light to a sin-darkened world, righteousness (justice), and deliverance (“healing”) for his people. This is the last messianic reference in the Old Testament.

4:4. Heartfelt obedience to the word of God is the key to escaping judgment (v. 1) and enjoying the blessings of the messianic kingdom (vv. 2–3). The law of my servant Moses was the basic corpus of the Old Testament’s religious teaching, and prophetic preaching was essentially an exposition of the law. Horeb is another name for Mount Sinai (Exod. 34:4; 1 Kgs. 8:9), traditionally identified as Jebel Musa located in the southern part of the V-shaped Sinai Peninsula.

4:5. That the Lord would send a messenger to prepare the way for Messiah’s coming was prophesied in 3:1. Here this forerunner is called the prophet Elijah, not the ancient prophet reincarnated but one with the same prophetic power and mission—calling the nation back to God (v. 6). In Matthew 17:10–13, Jesus explained that John the Baptist was the Elijah who prepared the way for his first coming (cp. Matt. 11:13–14) but made clear that another Elijah was yet future. This future Elijah would prepare the way for Messiah’s second coming—before that great and dreadful day of the Lord comes.

4:6. Turning the hearts of the fathers to their children, and the hearts of the children to their fathers seems to be the result of people getting right with God. Reconciliation with others always follows true revival. An alternative interpretation is that “the fathers” are Israel’s godly ancestors (like Abraham, Moses, and David) and “the children” are their wayward descendants, being called to turn back to their fathers’ faith. The difficulty with this view is in explaining how Elijah could turn the hearts of the fathers (Moses, etc.) to their children.

In these last verses, God entreated the human race to obey his word and promised to send an Elijah to warn Israel and the world to repent before Messiah’s coming. The alternative for those who obstinately refuse to repent is almost too horrible to contemplate—or else I will come and strike the land with a curse. Three times before (1:14; 2:2; 3:9), Malachi had spoken of curses, but the Hebrew term used here (cherem) is different from the others and is frightening in its severity. Often cherem refers to something set apart for total destruction (Deut. 7:26; Josh. 6:17), and that is its meaning here. Failure to repent would result in complete devastation for the people and their land. Malachi’s focus (as a Jew) was on the land of Israel, but the “day of the Lord” (v. 5) judgment in view here will affect the whole earth (Joel 3:12–14; Obad. 15).

Wolf notes: “The Masoretes, Jewish scholars who preserved the Hebrew Bible during the Middle Ages, repeated verse 5 after verse 6, lest the book of the twelve minor prophets end on the harsh note of a curse. This attempt to soften the message does not alter the grim reality” (Wolf, 126).

Actually, the whole of 3:16–4:6 is the divine response to those who charged that serving God was a waste of time and did not pay (3:13–15). Is following God worth it? Absolutely! Receiving Jesus the Messiah means that we become part of God’s family (3:17), will escape the judgment (“the curse”) to come (4:1, 6), and will experience the blessings of Messiah’s wonderful kingdom (4:2–3). It pays to serve Jesus now and in eternity!

Conclusion

In the Book of Malachi, we have God’s last words in the Old Testament canon—words that are eminently worth hearing. Through his faithful messenger Malachi, God has sharply rebuked the people’s sinful attitudes and actions, but he closes the book with a blessed promise that all who will revere and honor him will become part of his spiritual family, escape the judgment to come, and participate in the joyous kingdom of the Messiah (3:16–4:6). Lest anyone take God’s grace for granted, the Lord adds a frightful warning in the last half of the Old Testament’s last verse: “Or else I will come and strike the land with a curse” (Mal. 4:6). Honor God and receive his Messiah (“the sun of righteousness”) as your Lord and Savior. You will never regret it!