{"id":1333,"date":"2018-02-03T10:15:02","date_gmt":"2018-02-03T09:15:02","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1333"},"modified":"2018-02-03T10:15:02","modified_gmt":"2018-02-03T09:15:02","slug":"the-book-of-malachi","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/the-book-of-malachi\/","title":{"rendered":"The Book of Malachi"},"content":{"rendered":"
\n
\n

The burden of the word of Jehovah to Israel by Malachi.I have loved you, says Jehovah.<\/em><\/p>\n

Malachi 1:1<\/em><\/a><\/p>\n

Historical Background<\/strong><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The Author<\/p>\n

The name Malachi<\/em> means \u201cmy messenger\u201d or \u201cmy angel.\u201d The Hebrew word for both \u201cmessenger\u201d and \u201cangel\u201d are one and the same. For that reason, the context must be examined to know whether <\/span>the author is dealing with a human messenger or a supernatural messenger, such as an angel. This book mentions four messengers: the first messenger is Malachi himself in chapter 1:1<\/a>; the second messen<\/span>ger is the priesthood in chapter 2:7<\/a>; the third messenger, the forerunner of the Messiah, is eventually fulfilled by John the Baptist in chapter 3:1a<\/a>; and the fourth messenger is the Messiah Himself i<\/span>n chapter 3:1b<\/a>.<\/p>\n

Nothing is known concerning Malachi\u2019s family. Unlike other prophets, he did not choose to reveal who his father or grandfathers were.<\/p>\n

As to locale, Malachi was a prophet of Judah after<\/span> the Exile, after the return from the Babylonian Captivity. He was a prophet in the City of Jerusalem.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The Date<\/p>\n

The Book of Malachi was obviously written during the Persian period, 539\u2013333 b.c. In fact, Malachi used a Persian word in his book in chapter 1:8<\/a>. When he referred to the \u201cgovernor,\u201d he di<\/span>d not use the regular Hebrew word for \u201cgovernor,\u201d but the Persian word, pechuh<\/span>, with a Hebrew transliteration. It is obvious from that usage alone that he was a prophet of the Persian Period.<\/p>\n

The Pers<\/span>ian period began in 539 b.c., when Persia conquered Babylon, and ended with the conquest of Persia by Alexander in 333 b.c. However, this two-century span can be narrowed down even further. After seve<\/span>nty years in Babylon, the Jews returned to the Land in 536 b.c., under the leadership of Zerubbabel, the governor, and Joshua, the high priest (Hag. 1:1<\/a>). The Temple was completed in 515 b.c. It is ob<\/span>vious from Malachi\u2019s prophecies that the Temple had been functioning for some time, so Malachi wrote some time after 515 b.c.<\/p>\n

Furthermore, the Book of Malachi dealt with three problems that are simila<\/span>r to the problems mentioned in the Book of Nehemiah. First, there was the defection of the priesthood from its responsibilities (Neh. 13:1\u20139<\/a>; Mal. 1:6\u20132:9<\/a>). Secondly, there was neglect of the law of t<\/span>he tithe; the people were not tithing in accordance with the Law of Moses (Neh. 13:10\u201313<\/a>; Mal. 3:8\u201312<\/a>). The third problem was that of intermarriage between the Jewish population and the pagan Gentile <\/span>population (Neh. 13:23\u201328<\/a>; Mal. 2:11\u201316<\/a>).<\/p>\n

Apparently, the Book of Malachi was written during the same period of history as the Book of Nehemiah. Nehemiah came to Jerusalem on at least two occasions. T<\/span>he first occasion was about 444\u2013443 b.c., during which time the walls and gates of the city were rebuilt. The second time was after 433 b.c. to deal with the three particular problems already mentione<\/span>d. It was during Nehemiah\u2019s second stay that Malachi prophesied. That would make it some time after 433 b.c., after Nehemiah\u2019s second stay in Jerusalem. Just as Zechariah and Haggai were prophets for <\/span>Zerubbabel, Malachi was a prophet for Nehemiah.<\/p>\n<\/div>\n<\/div>\n

\n
\n

C. The Historical Setting<\/p>\n

Seven things should be noted concerning the historical setting of the book. First, it was put into effect during Nehemiah\u2019s reformation, after he returned to Jerusalem for the second time.<\/p>\n

Secondly, it was a time when the Temple was functioning. While there was full scale ritual in accordance with the Mosaic Law, it was ritual without reality.<\/p>\n

Thirdly, the religious situation was twofold: first, the priesthood had become corrupt by this time; and secondly, the people were not giving their tithes to support the Temple ministry.<\/p>\n

Fourthly, the morality of the period was such that the Jewish people had degenerated into the practice of sorcery, adultery, perjury, fraud, and widespread oppression according to chapter 3:5<\/a>. Malachi came to deal with these moral issues.<\/p>\n

Fifth, the social situation was also twofold: first, there was wide scale intermarriage with the pagan Gentile population; and secondly, by this time, many Jewish men were divorcing their Jewish wives in order to marry pagan Gentile women. Under the Mosaic Law, Jewish men were forbidden to marry Gentile women unless they first converted to the God of Israel. Had they followed the example of Ruth, it was permissible to marry them, but as long as they continued to worship idols, marriage was forbidden.<\/p>\n

Sixth, it was during this period that the movement toward traditionalism began in that traditions superseded the actual commands of Scripture.<\/p>\n

And seventh, during the period of Malachi, the early seeds that later sprouted into Pharisaism and Sadduceeism were planted. With them, came formalism and scholasticism.<\/p>\n<\/div>\n<\/div>\n

\n
\n

D. The Main Points<\/p>\n

Malachi made five main points in his book: first, there is true ritualism as compared to false ritualism. True ritualism is ritualism with reality, while false ritualism is ritualis<\/span>m without reality; it is externalism without internalism. Secondly, he spoke of the crime of divorce and spelled out God\u2019s viewpoint of divorce. His third main point was to deal with two forerunners: a forerunner before the First Coming of the Messiah and a forerunner before the Second Coming of the Messiah. He never gave the name of the first forerunner, but he did give the nam<\/span>e of the second. Fourthly, he emphasized the importance of the Law of Moses, since that was in effect during his day. And fifth, he wrote of the faithful Remnant, the believing Jewish Remnant of that day.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>E. The New Testament Quotations<\/p>\n

Three portions of the Book of Malachi are quoted in the New Testament. First, Malachi 1:2\u20133<\/a> is quoted by Paul in Romans 8:13<\/a>. Secondly, Malachi 3:1<\/a> is quoted three time<\/span>s in the Gospels: in Matthew 11:10<\/a>; in Mark 1:2<\/a>; and in Luke 1:76<\/a>. And thirdly, Malachi 4:5\u20136<\/a> is quoted twice in the Gospels: in Mark 9:12<\/a> and in Luke 1:17<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>F. The Theme<\/p>\n

The theme of the Book of Malachi is the final call to Israel before the First Coming of the Messiah. Malachi was the last of the Old Testament writing prophets; no more prophets were to a<\/span>ppear until the appearance of that prophesied forerunner, before the First Coming of the Messiah.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>G. The Methodology<\/p>\n

The last thing by way of introduction to this study is to point out that Malachi\u2019s technique is usually referred to as the Socratic Dialectic Method of Communication. This method co<\/span>mes from the Greek philosopher Socrates and consists of three parts. First, there is a basic declarative statement. Secondly, this is followed by an objection. In the Book of Malachi, each of these objections begins with the same Hebrew word translated <\/span>Wherein<\/em> six times and What<\/em> once. The third part is to give the answer to that objection. The Socratic method, then, is a statement, followed by an <\/span>objection, followed by the answer. Throughout his book, Malachi used this methodology seven times to communicate the Word of God: first, in chapter 1:2\u20135<\/a>; secondly, in chapter 1:6<\/a>; thirdly, in chapter<\/span> 1:7<\/a>; fourthly, in chapter 2:17<\/a>; fifth, in chapter 3:7<\/a>; sixth, in chapter 3:8<\/a>; and seventh in chapter 3:13\u201315<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>H. The Exposition<\/p>\n

The Book of Malachi can be divided into eight main sections: introduction, God\u2019s love for Israel, the unfaithfulness of the priests, the unfaithfulness of the people, the messenger o<\/span>f the covenant, the failure to pay tithes, the Remnant of Israel, and the conclusion. This study will be a verse-by-verse exposition of Malachi\u2019s prophetic book.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>I. Introduction\u2014Malachi 1:1<\/a><\/p>\n

The burden of the word of Jehovah to Israel by Malachi.<\/em><\/p>\n

Malachi introduces his book with the words: The burden of the word of Jehovah<\/em>. The Hebrew word for burden is masa, m<\/span>eaning \u201can oracle\u201d or \u201ca heavy message.\u201d It is found twenty-seven times in the Hebrew Bible in those passages that contain a threatening judgment.<\/p>\n

The text states that it came to Israel.<\/em> He does not u<\/span>se the word \u201cJudah,\u201d because this was after the return from the Babylonian Captivity. There were no longer two separate Jewish kingdoms. The Jewish people had returned to the Land from all twelve tribes, so the ter<\/span>m Israel<\/em> could be used to refer to all Jews. He no longer needed to separate them by calling one \u201cIsrael\u201d and the other \u201cJudah.\u201d<\/p>\n

Furthermore, the English text states that it came by Mala<\/em><\/span>chi<\/em>, but a more literal rendering of the Hebrew text reads, \u201cby the hand of Malachi.\u201d A heavy prophetic oracle came from God to Malachi, and Israel received it by the hand of Malachi. It is as if God <\/span>gave this prophetic oracle to Malachi, and he had it in his hand to turn over to Israel. In a sense, that is exactly what he did: he put his oracle into this short book, and then turned the book over to Israel. It turned out to be the last of the prophetic books; nothing more would come from God until John the Baptist came on the scene.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>II. God\u2019s Love for Israel\u2014Malachi 1:2\u20135<\/a><\/p>\n

In the second main section, Malachi immediately began with the Socratic method.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The Declarative Statement\u2014Malachi 1:2a<\/a><\/p>\n

I have loved you, saitd Jehovah.<\/em><\/p>\n

Here God declared His love for the people of Israel. The Hebrew word for loved is ahav and is used thirty-two times in the Ol<\/span>d Testament. Twenty-three of those times, it is used for God\u2019s love for Israel. Two examples are: Deuteronomy 7:7\u20139<\/a> and Hosea 11:1<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The Objection\u2014Malachi 1:2b<\/a><\/p>\n

Yet ye say, Wherein have you loved us?<\/em><\/p>\n

The people raised the objection, \u201cHow have You loved us?\u201d Why would they raise this objection? The Temple had been finished for abo<\/span>ut one hundred years, but the Golden Age predicted by the prophets, Haggai and Zechariah, had not yet come. The burden of these prophets was to get the people to finish rebuilding the Temple through their prophetic messages. Haggai and Zechariah not only encouraged the people to rebuild the Temple, they also spoke about the estab<\/span>lishment of the Messianic Kingdom, that Golden Messianic Age. Many of the Jewish people assumed that the message of the prophets meant the Golden Age would come immediately after the Temple was completed. While Haggai and Zechariah did prophesy that the Golden Age would come some time after the rebuilding of the Temple, they never said it would come immediately. That was a false assumption the people made. By the time of Malachi, the Temple had been finished for a century, more or less, but the promised Golden Age had not com<\/span>e. Hence, the people\u2019s objection was: <\/span><\/span>Wherein have you loved us?<\/em><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. The Answer\u2014Malachi 1:2c\u20135<\/a><\/p>\n

God began His answer to show them how He had loved them by asking a question in verse 2c\u20133a<\/a>: Was not Esau Jacob\u2019s brother, says Jehovah: yet I loved Jacob; but Esau I hate<\/em><\/span>d.<\/em><\/p>\n

Of course, Esau was the twin brother of Jacob and he became the father of the Edomites. Yet God said: I loved Jacob; but Esau I hated.<\/p>\n

The terms \u201clove\u201d and \u201chate\u201d used here are not in the emotional<\/span> sense in that God had a passionate love for Jacob or that He had a passionate animosity toward Esau. Rather, these terms often simply meant \u201cto choose\u201d or \u201cnot to choose.\u201d In this sense, it is a ranking of preference, a setting of priorities. God chose Jacob to<\/span> fulfill the Abrahamic Covenant, therefore, He loved Jacob in that sense. He did not chose Esau, therefore, He hated Esau in that sense. Other examples of this \u201clove-hate\u201d means of choosing or not choosing are in <\/span>Genesis 29:30\u201333<\/a> and Deuteronomy 21:15\u201317<\/a>. It is in this sense that a statement made by Yeshua (Jesus) needs to be understood<\/span>: Yeshua taught that unless a person \u201chates\u201d his mother and father, wife and children, brother and sister, and others, he cannot be a disciple (Mat. 10:37<\/a>; Lk. 14:26<\/a>). Remember, Yeshua spoke as a Jew <\/span>to Jewish people. He did not mean that one should develop a passionate hatred for his family to be a disciple. He was not dealing with hatred in the emotional sense at all. Again, in its Jewish frame of reference, to love or to hate fr<\/span>equently meant \u201cto choose\u201d or \u201cnot to choose.\u201d The point is that if a choice must be made, Jesus would be the one chosen, not the family.<\/p>\n

Furthermore, God characteri<\/span>zed the land of Esau in verse 3b<\/a>: and made his mountains a desolation, and gave his heritage to the jackals of the wilderness.<\/em><\/p>\n

Esau apparently responded to his rejection by his own wickedness, so his <\/em><\/span>heritage<\/em>, Edom, was destined to become a desolation. The Hebrew word for desolation<\/em> means that Edom, currently Southern Jordan, is destined to be a land without inhabitants. The historical fulfillment<\/span> of these prophesies came with the Babylonian destruction in 587 or 586 b.c. Later, the Nabatean Arabs took over the country between 550 and 400 b.c.<\/p>\n

Malachi describes Esau\u2019s futility in that Edom wil<\/span>l try to recover, but will not succeed in verse 4<\/a>: Whereas Edom says, We are beaten down, but we will return and build the waste places; thus says Jehovah of hosts, They shall build, but I will throw <\/em><\/span>down; and men shall call them The border of wickedness, and The people against whom Jehovah has indignation for ever.<\/em><\/p>\n

On the other hand, Israel has returned. The Edomites never recovered from the Baby<\/span>lonian Captivity, but Israel did. Instead, according to God, Edom is destined to become The border of wickedness, and The people against whom Jehovah has indignation<\/em> for ever. For one thousand years t<\/span>here will be no inhabitants in Edom<\/em>; it will be a land of burning pitch and brimstone, a land indwelt by demons. It will not be beautified as other parts of the world will be.<\/p>\n

In the day of the Kingdo<\/span>m, Israel\u2019s future response will be in verse 5<\/a>:<\/p>\n

And your eyes shall see, and ye shall say, Jehovah be magnified beyond the border of Israel.<\/em><\/p>\n

The phrase beyond the border of Israel<\/em> means that Jehovah i<\/span>s to be magnified among the Gentiles. So by comparing themselves to their brother Esau, God answered their objection. They have recovered from Babylon Captivity and rebuilt their capital city, Jerusalem, and the Temple, b<\/span>ut Esau\u2019s land will never recover. In the future, Israel will respond: Let the Lord\u2019s Name be magnified or glorified even among the Gentiles.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>III. The Unfaithfulness of the Priests\u2014Malachi 1:6\u20132:9<\/a><\/p>\n

In the third main section, the second and third usages of the Socratic method are found in verses 6<\/a> and 7<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The First Declarative Statement\u2014Malachi 1:6a<\/a><\/p>\n

A son honors his father, and a servant his master: if then I am a father, where is mine honor? and if I am a master, where is my fear? says Jehovah of h<\/em><\/span>osts unto you, O priests, that despise my name.<\/em><\/p>\n

The statement here is that the priests do not honor God as either father<\/em> or master<\/em>. God was to be honored as a father according to Exodus 4:22<\/a>; Isaiah 1<\/span>:2<\/a>; and Jeremiah 31:9<\/a>. Furthermore, the priests were to fear God as master<\/em> according to Isaiah 1:3<\/a>. In the end, the priests profaned God\u2019s Name.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The First Objection\u2014Malachi 1:6b<\/a><\/p>\n

Wherein have we despised your name?<\/em><\/p>\n

The objection of the priests is, \u201cHow have we profaned Your Name? Show us how we have despised Your Name.\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. The First Answer and the Second Statement\u2014Malachi 1:7a<\/a><\/p>\n

Ye offer polluted bread upon mine altar.<\/em><\/p>\n

This is both an answer to their objection and an introduction to a new statement in the dialetic appr<\/span>oach. The term polluted bread<\/em> refers to the sacrifices, not to the shewbread. The sacrifices were not being inspected and were blemished. Neither were they being offered in faith. By doing this, they <\/span>had not honored God as Father and Master, thus they profaned His Name.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>D. The Second Objection\u2014Malachi 1:7b<\/a><\/p>\n

And ye say, Wherein have we polluted you?<\/em><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>E. The Third Statement and Answer\u2014Malachi 1:7c<\/a><\/p>\n

In that ye say, The table of Jehovah is contemptible.<\/em><\/p>\n

The third statement answers their question. The very fact that they called the Altar contemptible<\/em> d<\/span>isplayed an attitude toward God\u2019s Altar that showed they held it in contempt. In this way, they were polluting the Altar and dishonoring Him both as Father and Master, thus profaning God\u2019s Name.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>F. The Elaboration\u2014Malachi 1:8\u20132:9<\/a><\/p>\n

The rest of the third main division is Malachi\u2019s extensive elaboration on the theme: the priests had been unfaithful by holding the sacrifices and the Altar in conte<\/span>mpt. All together he dealt with three ways they were guilty of dishonoring God: first, the way God\u2019s Altar had been profaned; secondly, the way God\u2019s Name had been profaned; and thirdly, the way they did not honor God either as Father or Master.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. The Profaning of the Altar\u2014Malachi 1:8\u201310<\/a><\/p>\n

Malachi began by pointing out that their offerings were bad in that they gave to God what they would not dare offer their governor<\/em> in verse 8<\/a>: And when ye <\/em><\/span>offer the blind for sacrifice, it is no evil! and when ye offer the lame and sick, it is no evil! Present it now unto your governor; will he be pleased with you? or will he accept your person? says Jehovah of hos<\/em><\/span>ts.<\/em><\/p>\n

The Hebrew word for governor<\/em> is pechuh<\/span>, a transliteration of a Persian word. Malachi was saying that they would not give these things to their Persian governor, so why did they dare gi<\/span>ve them to God as an offering? The fact that they gave blind \u2026 lame and sick<\/em> animals, the worst of the flock, as offerings to God was a violation of Leviticus 22:20\u201325<\/a> and Deuteronomy 15:21<\/a>.<\/p>\n

There was<\/span> then an appeal to the priesthood to do their work properly so that God\u2019s graciousness and favor would be restored in verse 9<\/a>: And now, I pray you, entreat the favor of God, that he may be gracious un<\/em><\/span>to us: this has been by your means: will he accept any of your persons? says Jehovah of hosts.<\/em><\/p>\n

Malachi urges the priests to seek God\u2019s favor<\/em> or grace because the unacceptable sacrifices had been by th<\/span>eir means<\/em> or hands. God would not accept such offerings any more than the Persian governor would.<\/p>\n

This was followed by a declaration by God of the rejection of the sacrifices in verse 10<\/a>: Oh that ther<\/em><\/span>e were one among you that would shut the doors, that ye might not kindle fire on mine altar in vain! I have no pleasure in you, says Jehovah of hosts, neither will I accept an offering at your hand.<\/em><\/p>\n

T<\/span>his was an appeal to shut the Temple doors<\/em> because the sacrifices were unacceptable from God\u2019s perspective; they were not according to the standard of the Mosaic Law. This would close off access to th<\/span>e Altar of Sacrifice so that no fire might be kindled in vain. To continue sacrificing those things was nothing less than profaning the Temple itself. In the aspect of bad offerings, the priests were not honoring God as Father and Master.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. The Profaning of God\u2019s Name\u2014Malachi 1:11\u201314<\/a><\/p>\n

The second way they failed to honor God as Father and Master was by profaning that very Name itself. Malachi pointed out something that is yet future in <\/span>verse 11<\/a>: For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: <\/em><\/span>for my name shall be great among the Gentiles, says Jehovah of hosts.<\/em><\/p>\n

In that future day, in the Messianic Kingdom, Gentiles will honor God\u2019s Name and will bring incense<\/em> and a pure offering<\/em> to God. A <\/span>day will come when the entire Gentile world will be worshipping the God of Israel (Zech. 14:16\u201321<\/a>).<\/p>\n

Yet, while God has a great future among the Gentiles, the Jewish priests were profaning God\u2019s Name a<\/span>ccording to verses 12\u201314<\/a>: But ye profane it, in that ye say, The table of Jehovah is polluted, and the fruit thereof, even its food, is contemptible. Ye say also, Behold, what a weariness is it! and y<\/em><\/span>e have snuffed at it, says Jehovah of hosts; and ye have brought that which was taken by violence, and the lame, and the sick; thus ye bring the offering: should I accept this at your hand? says Jehovah. But cursed be the deceiver, who has in his flock a male, and vows, and sacrifices unto the Lord a blemished thing; for I am a great King, says Jehovah of hosts, and my na<\/em><\/span>me is terrible among the Gentiles.<\/em><\/span><\/p>\n

In contrast to verse 11<\/a>, the Jewish priests in Malachi\u2019s day were profaning God\u2019s Name in two ways: first, by calling the Altar polluted<\/em> and its food contemptible<\/em> in verse 12<\/a>; and secondly, b<\/span>y having become tired and weary with the sacrificial system in verse 13<\/a>. They did not see it as a work or a ministry for the Lord; they saw it only as a job to get over with so they could go home and <\/span>relax. All too often people in the ministry get this same complex. Eventually, what they do is no longer being done for the Lord; it is just another job of which they have become weary, and they cannot wait to get it done. Furthermore, they were offering <\/span>that which was taken by violence<\/em>, meaning \u201cstolen,\u201d as well as the lame, and the sick.<\/em><\/p>\n

In verse 14<\/a>, God pronounced a curse against the deceiver w<\/span>ho offered a blemished thing, which was contrary to the Law of Moses. The sacrifice for the Lord had to be one without spot or blemish; in other words, a healthy animal. However, they had been offerin<\/span>g sick and weak animals; they had been offering that which was already dying. It was a judgment not only against the person making the offering, but against the priest who would accept such a sacrifice on the Altar of God. The reason God pronounced this c<\/span>urse was twofold: first, because He is a great King<\/em>, and secondly, because His name is terrible among the Gentiles<\/em>. In light of God\u2019s Person, the<\/span> Great King, in light of what His reputation will be among the Gentiles in the future, the Jews of that day should have changed their ways then and there.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>3. The Disobedience of the Priesthood\u2014Malachi 2:1\u20139<\/a><\/p>\n

The third problem Malachi dealt with was that the priesthood was guilty of disobedience to the Law and to the Covenants. Malachi began this section <\/span>with a warning.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>a. The Warning\u2014Malachi 2:1\u20133<\/a><\/p>\n

And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, says Jehovah of hosts, then will I<\/em><\/span> send the curse upon you, and I will curse your blessings; yea, I have cursed them already, because ye do not lay it to heart. Behold, I will rebuke your seed, and will spread dung upon your faces, even the dung of your feasts; and ye shall be taken away with it.<\/em><\/span><\/p>\n

In verse 1<\/a>, what Malachi was about to command was not for the nation as a whole, but specifically for the priesthood. The message was th<\/span>at if they did not heed the warning and correct the problems he had dealt with in chapter 1:6\u201314<\/a>, then the curse<\/em> of verse 2<\/a> would come. The curse of God would come upon the priesthood if they failed t<\/span>o glorify God\u2019s Name. Earlier it was noted that they were profaning God\u2019s Name by accepting sickly, weak offerings with spots and blemishes. The way they could glorify God\u2019s Name was to demand healthy animals without spot and without blemish. However, if they failed to glorify<\/span> God by means of proper sacrifices, then all blessings would cease to come. They had already been experiencing some aspects of the curse, but failure to respond will make things even worse.<\/span><\/p>\n

In verse 3<\/a>, Malachi warned that when the curse came, instead of the blessings, the result would be threefold: first, they would suffe<\/span>r rebuke; secondly, the dung of the bad offerings would be wiped on their faces; and thirdly, there would be divine rejection. This was all in keeping with the Law of Moses (Deut. 28:20<\/a>). They will be<\/span> separated and removed from before the living God because He will not tolerate these kinds of actions any further.<\/p>\n<\/div>\n<\/div>\n

\n
\n

b. The Contrast Between Priesthoods\u2014Malachi 2:4\u20139<\/a><\/p>\n

After giving this warning to the priests, Malachi drew a contrast between Levi and the priesthood of his own day.<\/p>\n<\/div>\n<\/div>\n

\n
<\/div>\n<\/div>\n
\n
\n

<\/span><\/span>(1) The Covenant with Levi\u2014Malachi 2:4\u20137<\/a><\/p>\n

Concerning the covenant with Levi, Malachi mentioned four things. First, the covenant was made specifically with Levi and the levitical tribe in verse 4<\/a>: And y<\/em><\/span>e shall know that I have sent this commandment unto you, that my covenant may be with Levi, says Jehovah of hosts.<\/em><\/p>\n

Levi was one of the twelve sons of Jacob. As founder of the Tribe of Levi, he stands <\/span>as the representative head of the Levitical Priesthood. The priests of Malachi\u2019s day were descendants of Levi. The background for this is Exodus 32:25\u201329<\/a>; Numbers 3:45<\/a>; 8:5\u201319<\/a>; 18:21<\/a>; 25:10\u201313<\/a>; and De<\/span>uteronomy 33:8\u201311<\/a>; and Jeremiah 33:20\u201321<\/a>.<\/p>\n

Secondly, Levi, the father of the Tribe of Levi, feared God through Aaron, in verse 5<\/a>: My covenant was with him of life and peace; and I gave them to him that<\/em><\/span> he might fear; and he feared me, and stood in awe of my name.<\/em><\/p>\n

The covenant with Levi was of life and peace<\/em>, meaning \u201csurvival and welfare.\u201d God gave His covenant so that Levi might fear<\/em>. The result w<\/span>as: he feared me, and stood in awe of my name<\/em>. The covenant<\/em> was made with Aaron, the father of the Levitical Priesthood, through whom Levi feared God; because of this, he honored God\u2019s Name.<\/p>\n

Thirdly, <\/span>Levi did the work of righteousness in verse 6<\/a>: The law of truth was in his mouth, and unrighteousness was not found in his lips: he walked with me in peace and uprightness, and turned many away from i<\/em><\/span>niquity.<\/em><\/p>\n

Levi was characterized by truth and truthfulness. Furthermore, he was characterized by walking with God in peace and uprightness<\/em>. This is a very significant statement if it is kept in mind th<\/span>at only two other men in the Old Testament were said to have walked with God: Noah in Genesis 6:9<\/a> and Enoch in Genesis 5:22\u201324<\/a>. One who truly fears God will show his fear of the Lord by his righteous <\/span>actions. Levi also turned away many from iniquity<\/em> as part of doing the work of righteousness.<\/p>\n

And fourthly, Levi provided the spiritual standard in the Mosaic Law in verse 7<\/a>: For the priest\u2019s lips sho<\/em><\/span>uld keep knowledge, and they should seek the law at his mouth; for he is the messenger of Jehovah of hosts.<\/em><\/p>\n

Not only were the Levites given the duty of offering the sacrifices and taking care of the T<\/span>emple building, they had an even more important task: the responsibility of teaching the Law.<\/p>\n

Furthermore, the priest was to be the messenger of Jehovah of hosts<\/em> to the people. This is the second mess<\/span>enger of the Book of Malachi: the priesthood. The fact that the Levites were to be messengers of God to the people is brought out in Leviticus 10:11<\/a> and Jeremiah 2:8<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>(2) The Priesthood of Malachi\u2019s Day\u2014Malachi 2:8\u20139<\/a><\/p>\n

The Levitical Priesthood of Malachi\u2019s day was far from the high standard of the Mosaic Law. There are two things to note here. First, Malachi charged <\/span>the priesthood of his day of being guilty of three things in verse 8<\/a>: But ye are turned aside out of the way; ye have caused many to stumble in the law; ye have corrupted the covenant of Levi, says Je<\/em><\/span>hovah of hosts.<\/em><\/p>\n

The first thing they were guilty of was that they turned aside out of the way.<\/em> Levi kept God\u2019s commandments, but his descendants had turned aside<\/em> from God\u2019s commandments. The second th<\/span>ing they were guilty of was causing many to stumble in the law.<\/em> Whereas the duty of the Levitical Priesthood was to teach the people about the Law and educate them so they would know how to keep the L<\/span>aw, the priesthood of Malachi\u2019s day was guilty of causing people to stumble at the Law. They were disobedient to the Law themselves. Since they were the pacesetters for the nation, the people assumed that if the priesthood could do something, they could do it also. They therefore <\/span>caused many to stumble in the law<\/em>. The third thing he accused them of was corrupting the covenant of Levi.<\/em> Whereas Levi<\/span> kept the covenant and the first generation of priests followed through with this with Aaron, the descendants of Levi and Aaron were guilty of corrupting the covenant of Levi<\/em> in that they failed to te<\/span>ach the Law to the people, and they were disobeying the Law of Moses themselves.<\/p>\n

The second thing to note is their punishment in verse 9<\/a>: Therefore have I also made you contemptible and base before al<\/em><\/span>l the people, according as ye have not kept my ways, but have had respect of persons in the law.<\/em><\/p>\n

Because the priests in Malachi\u2019s day were guilty of this sin, God said He had already punished them; He<\/span> had made the priesthood contemptible and base before all the people<\/em>. The people no longer had any real respect for the priesthood.<\/p>\n

There were two reasons why they had lost respect for the priests: fi<\/span>rst, ye have not kept my ways<\/em>, meaning that the priests had failed to keep the Law of Moses themselves; and secondly, they have had respect of persons in the law<\/em>. When they did apply the Law, the appl<\/span>ication was based upon the economic status of the individual. They did not give equal justice under the Law, but had respect of persons<\/em>; they compromised the Law for certain people and inflicted the p<\/span>unishment of the Law for others. For these things, they were under divine judgment.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>IV. The Unfaithfulness of the People\u2014Malachi 2:10\u201316<\/a><\/p>\n

In the fourth main section, Malachi makes with three points: the iniquity of the people, the sin of intermarriage, and the problem of divorce.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The Inquiry of the People\u2014Malachi 2:10<\/a><\/p>\n

Have we not all one father? has not one God created us? why do we deal treacherously every man against his brother, profaning the covenant of our fathers?<\/em><\/p>\n

Aft<\/span>er hearing Malachi\u2019s statement on the unfaithfulness of the priesthood, the people then came to him and asked the question, \u201cDo we not all have one Father? Is there not one God who is God of all the Jews<\/span>, one God and one Creator?\u201d Yet, Malachi responded, if that were true, why do fellow-Jews deal treacherously<\/em> with one another, and why do they profane the covenant?<\/p>\n

The people\u2019s inquiry about the F<\/span>atherhood of God implied that, since He was their Father, He would forgive them no matter what they did. Malachi said that is not the case. A true father always exercises discipline, and sometimes severe discipline is necessary. Ind<\/span>eed, just because all Israel has one Father did not excuse them from dealing treacherously against one another and profaning the covenant.<\/p>\n

The next two points show two <\/span>ways just how treacherously Jewish people were dealing against one another and how they profaned the covenant<\/em> in their day.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The Sin of Intermarriage\u2014Malachi 2:11\u201312<\/a><\/p>\n

Malachi deals with the sin of intermarriage with pagan Gentile women in verse 11<\/a>: Judah has dealt treacherously, and an abomination is committed in Israel a<\/em><\/span>nd in Jerusalem; for Judah has profaned the holiness of Jehovah which he loves, and has married the daughter of a foreign god.<\/em><\/p>\n

Malachi began with the sin itself: many Jewish men in his day were marryi<\/span>ng Gentile women who were worshippers of idols. This was a clear violation of the Mosaic Law. The Mosaic Law forbade Jews to marry Gentiles unless they had first converted to the God of Israel. This is what Ruth and Rahab did. When they adopted the God of Israel, even thou<\/span>gh they were Gentiles, they could be married by Jewish men.<\/p>\n

The problem here was that these Gentile wives continued to worship <\/span>idols of foreign gods. He accused them of marrying the daughter of a foreign god<\/em>. If they worshipped foreign gods, they were daughters of foreign gods, therefore, they were off-limits for marriage to <\/span>Jews.<\/p>\n

Because the Jews married Gentile wives who worshipped idols, the results were two fold. First, it was an abomination<\/em>. The very word abomination<\/em> contains the element of idolatry. As Jewish men ma<\/span>rried Gentile worshippers of foreign gods, the Jewish men began to degenerate into idolatrous worship to appease their wives and were guilty of an abomination<\/em>. Secondly, by so doing, they profaned the<\/em><\/span> holiness of Jehovah<\/em> and God\u2019s Name. This was a very common problem in that day. Ezra had to contend with this in Ezra 9:1\u20132<\/a>, and so did Nehemiah, in Nehemiah 13:21<\/a>. This is a clear violation of the L<\/span>aw of Moses according to Exodus 34:11\u201316<\/a> and Deuteronomy 7:3<\/a>.<\/p>\n

Because of this sin, God pronounced judgment in verse 12<\/a>: Jehovah will cut off, to the man that does this, him that wakes and him that ans<\/em><\/span>wers, out of the tents of Jacob, and him that offers an offering unto Jehovah of hosts.<\/em><\/p>\n

God\u2019s judgment was twofold. First, He would cut off those who were guilty; and secondly, both the one who calls <\/span>and the one who answers will be cut off or disappear. The expression him that wakes and him that answers<\/em> is a figure of speech implying totality; there would be a totality of judgment, and those guilt<\/span>y of this sin would be cut off.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. The Problem of Divorce\u2014Malachi 2:13\u201316<\/a><\/p>\n

The third point regarding the unfaithfulness of the people is the problem of divorcing their Jewish wives who were faithful to the God of Israel. Malachi deal<\/span>s with the second sin by which God\u2019s Name had been profaned in verse 13<\/a>: And this again ye do: ye cover the altar of Jehovah with tears, with weeping, and with sighing, insomuch that he regards not th<\/em><\/span>e offering any more, neither receives it with good will at your hand.<\/em><\/p>\n

What made their intermarriage with Gentile women more heinous was that they were divorcing these Jewish wives in order to marry pa<\/span>gan Gentile women! Thus, God declared that their offerings were unacceptable, even though they may have offered them with tears, with weeping, and with sighing.<\/em> Although they might have these emotions<\/span> as they placed their gifts on the Altar, the sacrifices were not acceptable to God.<\/p>\n

The reason their offerings were not acceptable is that they were guilty of treachery against the wives of their you<\/span>th in verse 14<\/a>: Yet ye say, Wherefore? Because Jehovah has been witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion, and the wife of<\/em><\/span> your covenant.<\/em><\/p>\n

He pointed out that the Jewish wife, was two things: first, she was his companion<\/em>, which emphasizes the \u201cone flesh\u201d concept; and secondly, she was the one with whom he had entered into<\/span> a covenant relationship. To divorce her in favor of a pagan Gentile wife was to violate this covenant. To divorce a Jewish wife who was faithful in the worship of the God of Israel in order to marry a pagan Gentile wife was spiritual high treason. For that reason, the offerings were unacceptable, even<\/span> though they may have been offered with tears, with weeping, and with sighing.<\/em><\/p>\n

Malachi then issue<\/span>d a warning to them in verse 15<\/a>: And did he not make one, although he had the residue of the Spirit? And wherefore one? He sought a godly seed. Therefore take heed to your spirit, and let none deal tr<\/em><\/span>eacherously against the wife of his youth.<\/em><\/p>\n

He began by stating in verse 15a<\/a>: did he not make<\/em> [them] one?<\/em> Indeed, according to Genesis 2:21\u201324<\/a>, when a husband and wife come together, they do become one<\/span> flesh. When a Jewish man has been joined to the wife of his youth<\/em>, they therefore sealed the covenant relationship between them, God did indeed make them one flesh. Then God said that one who has the<\/span> Spirit of God within him would not be guilty of divorce. It is obvious that those who were guilty of divorce were not living in accordance with the Spirit of God.<\/p>\n

In verse 15b<\/a>, Malachi then gave the <\/span>reason that God put a man and a woman together, making them one, was to produce a godly seed<\/em>. A spiritual husband and a spiritual wife, working together spiritually, will produce, not only a physical <\/span>seed, but a godly seed<\/em> in that their children will follow in their spiritual footsteps. But when parents divorce, they are not good role models for their children, and the children would then have no <\/span>desire to follow the God their parents claimed to worship. God gave the warning: Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth<\/em>. They were not to div<\/span>orce their faithful Jewish wives in favor of pagan Gentile wives.<\/p>\n

Malachi concluded with a clear injunction against divorce in verse 16<\/a>: For I hate putting away, says Jehovah, the God of Israel, and h<\/em><\/span>im that covers his garment with violence, says Jehovah of hosts: therefore take heed to your spirit, that ye deal not treacherously.<\/em><\/p>\n

God stated: I hate putting away<\/em>, meaning \u201cdivorce.\u201d Those who divor<\/span>ced the wives of their youth were guilty of covering her with violence. In Jewish culture, to put a garment over a woman meant to claim her as a wife (Ruth 3:9<\/a>; Ezek. 16:8<\/a>). The sin was that, instead <\/span>of covering the woman with a garment to claim her as his only wife, he covered the wife with violence, in contrast to what the Law commanded.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>V. The Messenger of the Covenant\u2014Malachi 2:17\u20133:6<\/a><\/p>\n

The fifth main section deals with the coming of the Messenger of the Covenant. Malachi begins this section with the fourth use of the Socratic method,<\/span> containing a statement, followed by an objection, followed by the answer. As in previous sections of the Book of Malachi, the answer is sometimes followed by a longer section of elaboration.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The Declarative Statement\u2014Malachi 2:17a<\/a><\/p>\n

Ye have wearied Jehovah with your words.<\/em><\/p>\n

This statement accuses Israel of having wearied<\/em> God, making Him tired with their words.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The Objection\u2014Malachi 2:17b<\/a><\/p>\n

Yet ye say, Wherein have we wearied him?<\/em><\/p>\n

Basically, the objection is, \u201cHow have we tired God? How have we made Him weary by our words?\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. The Answer\u2014Malachi 2:17c<\/a><\/p>\n

In that ye say, Every one that does evil is good in the sight of Jehovah, and he delights in them; or where is the God of justice?<\/em><\/p>\n

The way they have wearied God with their <\/span>words was by means of their skepticism. This skepticism was wicked in that the people\u2019s words were, \u201cThe wicked are good in the sight of God.\u201d The rhetorical question was: Where is the God of justice?<\/em><\/span> The reason they have concluded this is that there was wickedness all around them, yet judgment was withheld. God was not striking down the wicked with judgment. Justice had been perverted, and God di<\/span>d not seem to interfere.<\/p>\n

Their conclusion was that the wicked were good in God\u2019s sight, because He did not seem to do anything about them. If there was such a thing as a God of justice, where was He? <\/span>It was this skeptical attitude toward God\u2019s ways, God\u2019s justice, and God\u2019s existence that had wearied God.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>D. The Elaboration\u2014Malachi 3:1\u20136<\/a><\/p>\n

This passage is similar to Zechariah 9:9\u201310<\/a> where the First and Second Comings of the Messiah are blended together in such a way that gives no hint of a gap of time be<\/span>tween them.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. Regarding the First Coming of the Messiah\u2014Malachi 3:1<\/a><\/p>\n

In answer to the question in verse 17c<\/a>, where is the God of justice?<\/em> Malachi began his elaboration by announcing the coming of a forerunner of <\/span>the Messiah in verse 1a<\/a>: Behold, I send my messenger, and he shall prepare the way before me.<\/em><\/p>\n

This is the third messenger in the Book of Malachi. The first messenger was Malachi in chapter 1:1<\/a>; the se<\/span>cond messenger was the priesthood in chapter 2:7<\/a>. Ultimately, the messenger who fulfilled this verse was John the Baptist. This is the same prophecy as made in Isaiah 40:3\u20135<\/a>.<\/p>\n

Malachi then dealt with t<\/span>he First Coming of the Messiah in verse 1b<\/a>: and the Lord, whom ye seek, will suddenly come to his temple; and the messenger of the covenant, whom ye desire, behold, he comes, says Jehovah of hosts.<\/em><\/p>\n

Th<\/span>is Temple, built by Zerubbabel, was referred to as the Second Temple (Ezra 2\u20136<\/a>). This was the one that Haggai and Zechariah had encouraged the people to complete. By the time of Malachi, it had been c<\/span>ompleted and was functioning, although the priesthood had been corrupted. During the lifetime of Jesus, the Second Temple was being remodeled by Herod. Nevertheless, after the forerunner came, the Messiah Himself suddenly came to <\/span>his temple<\/em>. The pronoun his<\/em> emphasizes that the Messiah is the owner of the Temple. Indeed, during His First Coming, Yeshua fulfilled this prophecy at the first Passover <\/span>of His public ministry, when He suddenly<\/em> went to the Temple and threw out the moneychangers and the sellers of sacrifices, and chased out those who were perverting the Temple (Jn. 2:13\u201322<\/a>). By so doin<\/span>g, He claimed ownership of the Temple. In fact, He said, \u201cThis is my Father\u2019s house.\u201d The Temple belonged to God the Father; since Jesus was the Son of God, He shared in that ownership. By doing this <\/span>suddenly<\/em>, He performed a function of cleansing the Temple. He repeated this action at the last Passover of His public ministry (Mat. 21:12\u201313<\/a>; Mk. 11:15\u201318<\/a>; Lk. 19:45\u201347<\/a>).<\/p>\n

Furthermore, this is the mes<\/em><\/span>senger of the covenant<\/em>, the fourth messenger of the Book of Malachi: the Messiah Himself. One way He is the messenger of the covenant<\/em> is that He is the One who will fulfill the covenants that God has <\/span>made with Israel. He will be the Fulfiller of the Abrahamic Covenant, the Palestinian or Land Covenant, and the Davidic Covenant. He is also the One who is going to make a New Covenant; therefore, He <\/span>is the Messenger of the Covenant. In fact, Isaiah had already prophesied that, when He came, the Messiah would be the covenant of the people<\/em> (Is. 42:6<\/a>, 49:8<\/a>). This is the Messiah of that covenant. Ver<\/span>se 1<\/a> speaks about the same One Isaiah mentioned in his book: the Messenger of the Covenant.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. Regarding the Second Coming of the Messiah\u2014Malachi 3:2\u20135<\/a><\/p>\n

Whereas verse 1<\/a> dealt with the First Coming, the events of the Second Coming are dealt with in verses 2\u20135<\/a>. Three things are going to be acco<\/span>mplished with the Second Coming of the Messiah.<\/p>\n

First, He will refine the people; He will cleanse them of their sins in verse 2<\/a>: But who can abide the day of his coming? and who shall stand when he ap<\/em><\/span>pears? for he is like a refiner\u2019s fire, and like fuller\u2019s soap.<\/em><\/p>\n

Secondly, he will purify the sons of Levi<\/em>, the priesthood, so that they will then offer righteous offerings in verse 3<\/a>: and he will sit <\/em><\/span>as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them as gold and silver; and they shall offer unto Jehovah offerings in righteousness.<\/em><\/p>\n

As a result of offering righ<\/span>teous offerings, the Millennial sacrifices will be acceptable according to verse 4<\/a>: Then shall the offering of Judah and Jerusalem be pleasant unto Jehovah, as in the days of old, and as in ancient ye<\/em><\/span>ars.<\/em><\/p>\n

Earlier in the book, Malachi emphasized that God was not accepting their sacrifices because they were sacrificing weak and sickly animals that were spotted and blemished. God asked that someone w<\/span>ould shut the doors of the Temple so that no more of these unacceptable offerings could be brought. However, when the Levitical priesthood is purified, they will offer righteous offerings, and then the millennial sacrifices will be accepted.<\/span><\/p>\n

Thirdly, there will be a judgment of sinners in verse 5<\/a>: And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and aga<\/em><\/span>inst the adulterers, and against the false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the sojourner from his right, and fear not me, says Jehovah of hosts.<\/em><\/span><\/p>\n

Malachi mentions sinners such as: sorcerers, adulterers, false swearers, oppressors and cheaters of the hireling, the widow, the orphans, and the sojourner are all goin<\/span>g to be removed. This will give a final answer to the skeptical question of chapter 2:17<\/a>: where is the God of justice?<\/em> Some day He will come, and justice will be meted out.<\/p>\n

Verse 6<\/a> concludes with the <\/span>eternal covenantal promise: For I, Jehovah, change not; therefore ye, O sons of Jacob, are not consumed.<\/em><\/p>\n

God is the Unchanging One. That is the uniqueness of perfection: there is no need to change any<\/span>thing; He is the Perfect One; He is the Changeless One. If a promise is made by God, the promise will be kept. The promise is: therefore ye, O sons of Jacob, are not consumed<\/em>. Because of who God is, t<\/span>he Jewish people, as a people, are indestructible. While individuals may be destroyed, the people as a nation cannot be destroyed, because it is based upon the promises of the Unchanging God. This is <\/span>also the point made in Psalm 102:26\u201327<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>VI. The Failure to Pay Tithes\u2014Malachi 3:7\u201312<\/a><\/p>\n

The sixth main section contains the sixth use of the Socratic method. In this case, there are two statements with two objections, followed by an answer, an<\/span>d, as Malachi likes to do, the answer is followed by a more detailed elaboration.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The First Declarative Statement\u2014Malachi 3:7a<\/a><\/p>\n

From the days of your fathers ye have turned aside from mine ordinances, and have not kept them. Return unto me, and I will return unto you, says Jehova<\/em><\/span>h of hosts.<\/em><\/p>\n

The statement is twofold. First, From the days of your fathers<\/em>; they had a history of turning aside from God\u2019s ordinances. Almost from the very day the Mosaic Law was given about one thous<\/span>and years before Malachi, there had been a tendency to disregard it, to lay it aside and disobey it. Secondly, just as perpetual as their tendency has been to turn away from obeying the Lord, there has been a gracious offer from God: <\/span>Return unto me, and I will return unto you<\/em>.<\/p>\n

Within the confines of the Mosaic Law, if they obeyed the Law, they would receive the blessings of the Mosaic Law. While t<\/span>he promises of the Abrahamic Covenant, the Land Covenant, the Davidic Covenant, and the New Covenant were unconditional, the promises of the Mosaic Covenant were conditional; there would be blessings for obedience and curses for disobedience. Since the days of their fathers, they had set aside God\u2019s ordinances; thus, the<\/span>y had experienced the curses of God. But God was always gracious; He was always willing to offer His grace to them. Once again came the cry that has been repeated frequently from the time of Moses until Malachi\u2019s day: <\/span>Return unto me, and I will return unto you.<\/em> \u201cObey the Law, a<\/span>nd I will give you the blessings promised in the Mosaic Covenant.\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The First Objection\u2014Malachi 3:7b<\/a><\/p>\n

But ye say, Wherein shall we return?<\/em><\/p>\n

The objection was, \u201cHow do we return?\u201d Normally, at this point in the Socratic dialectic method an answer is given, but here Ma<\/span>lachi chose not to give the answer quite yet. Instead, he made another declarative statement.<\/p>\n<\/div>\n<\/div>\n

\n
\n

C. The Second Declarative Statement\u2014Malachi 3:8a<\/a><\/p>\n

Will a man rob God? yet ye rob me.<\/em><\/p>\n

This statement led to the answer for the objections just raised. The statement was, \u201cYou have robbed God.\u201d He began with an unbelievable question: Will a man rob God?<\/em> The answer would seem to be, \u201cNo, of course not. No one is going to rob God.\u201d But God went on to say through Malachi: yet ye rob me<\/em>. The Hebrew word for rob<\/em> here means \u201cto defraud.\u201d It is used only one more time, in Proverbs 22:23<\/a>. Although it seemed incredible that God could be robbed, yet they were accused of robbing God.<\/p>\n<\/div>\n<\/div>\n

\n
\n

D. The Second Objection\u2014Malachi 3:8b<\/a><\/p>\n

But ye say, Wherein have we robbed you?<\/em><\/p>\n

\u201cHow have we stolen from You? How have we been guilty of robbery?\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>E. The Answer\u2014Malachi 3:8c<\/a><\/p>\n

In tithes and offerings.<\/em><\/p>\n

This was an answer to both statements and both objections. Because they had not been paying their tithes<\/em> and because they had been giving faulty off<\/em><\/span>erings<\/em>, they had not fulfilled their responsibilities under the Law of Moses. In that way, they were guilty of robbing God. The term tithes<\/em> refers to one tenth of one\u2019s income and the term offerings<\/em> r<\/span>efers to those portions of the animal sacrifices designated for the priests. Refusing to pay the tithes and offerings was a major problem of the period in which Malachi lived (Neh. 13:10\u201312<\/a>). By not p<\/span>aying the tithe, they were in disobedience to the Mosaic Law (Deut. 14:22\u201329<\/a>; 26:12\u201316<\/a>). While the word \u201ctithe\u201d means \u201ca tenth,\u201d there were three specific tithes Jewish people had to pay under the Mos<\/span>aic Law; first, every year they had to give one tenth of the first fruits to the Levites (Num. 18:21\u201324<\/a>); secondly, every year they were to pay tithes during the Feast of Tabernacles (Deut. 12:5\u20137<\/a>, 10<\/span>\u201319<\/a>; 14:22\u201326<\/a>); and every third year they were to pay one tenth for the support of the poor (Deut. 14:28\u201329<\/a>). Furthermore, one-tenth of what the Levites received from the people was to go to the pries<\/span>ts (Num. 18:25\u201328<\/a>). It should be noted that tithes under the Law of Moses were not merely ten percent of their total income. When everything is calculated, it was actually about twenty-three percent.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>F. The Elaboration\u2014Malachi 3:9\u201312<\/a><\/p>\n

The elaboration contains three points. First, they were cursed with the curse<\/em> in verse 9<\/a>: Ye are cursed with the curse; for ye rob me, even this whole nation.<\/em><\/p>\n

The cur<\/span>se was for disobedience to the Law in fulfillment of Deuteronomy 28:20<\/a>. The content of the curse<\/em> was either famine or drought or a type of locust plague because of their failure to pay the tithes. Sin<\/span>ce they would not give tithes of the fruit of their hands, the fruit itself was taken away.<\/p>\n

The second point was the remedy in verse 10a<\/a>: Bring ye the whole tithe into the store-house, that there may <\/em><\/span>be food in my house.<\/em><\/p>\n

The way they could have the curse removed and the blessings restored was to bring the whole tithe into the store-house.<\/em> The store-house<\/em> refers to the chambers of the Jewish Temple<\/span> where these tithes were kept (Neh. 10:38<\/a>; 13:12<\/a>; 1 Kg. 7:51<\/a>), not a church treasury, as is sometimes taught. The remedy was to go back and obey the Mosaic Law and pay their tithes, putting them into <\/span>the store-house<\/em> of the Temple. Then the curse of the Law will be removed and the blessings of the Law will be restored. The reason for bringing these tithes is: that there may be food in my house<\/em>. The<\/span> priesthood was sustained by this food<\/em> just as the ministry of the church is sustained by the offerings of the believers today.<\/p>\n

The third point will be the results if the blessings are restored in ver<\/span>ses 10b\u201312<\/a>: and prove me now herewith, says Jehovah of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will r<\/em><\/span>ebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast its fruit before the time in the field, says Jehovah of hosts. And all nations shall call you happy; for ye shall be a delightsome land, says Jehovah of hosts.<\/em><\/span><\/p>\n

Malachi mentions three results. First, in verse 10b<\/a>, God would provide them with abundance. Give, and God will restore what <\/span>was taken away. There is an invitation to prove God. The Hebrew word for prove<\/em> means \u201cto examine,\u201d \u201cto try.\u201d According to Deuteronomy 6:16<\/a>, God does not allow Himself to be proved or tested except in <\/span>this instance.<\/p>\n

Secondly, in verse 11<\/a>, the devourer, the locusts, will be removed from the land. It is obvious from the context that the curse of verse 9<\/a> was a locust plague. However, the locusts would<\/span> be removed if the people would obey the Lord.<\/p>\n

And thirdly, in verse 12<\/a>, Gentiles would recognize that God was blessing the Land. In the Book of Nehemiah, Gentiles seemed to be cursing the Jewish Land<\/span>, but once they saw these blessings restored, they would bless the Jewish Land.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>G. The Issue of the Tithe<\/p>\n

Concerning the issue of the tithe in this section, it should be remembered that Malachi was dealing with the Mosaic Law that is not in effect for believers today. Believers a<\/span>re not obligated to pay the tithe; rather, they are obligated to give as the Lord has provided and blessed them. Sometimes that might be ten percent, sometimes five, sometimes fifty percent. The New Testament believer is to give on the basis of Spirit-controlled giving.<\/span><\/p>\n

Often, when churches get into financial difficulty or if a church wants to move into some type of building program, the most comm<\/span>on passage used is chapter 3:7\u201312<\/a>, which is then applied to the New Testament believer. The application is that he should pay his tithe to the store-house<\/em>, which is defined specifically as the local c<\/span>hurch treasury. However, the store-house<\/em> Malachi referred to was chambers in the Jewish Temple. The tithing that Malachi mentioned, with its curses or blessings, all referred to the Mosaic Law.<\/p>\n

In the<\/span> New Testament, there is no commandment to tithe. In fact, the only time tithing is mentioned in the New Testament is either to describe Pharisaic practice in the Gospels or to deal with the issues of <\/span>the Mosaic Law (Heb. 7<\/a>). Remember, those who are believers today are not under Mosaic Law. The Mosaic Law has been rendered inoperative by the death of the Messiah. Believers are now under a new law,<\/span> the Law of the Messiah. Just as the Law of Moses had many commandments, the Law of the Messiah has many commandments, but tithing is not one of them. The believer\u2019s obligation today is to obey the commandments of the Law of the Messiah.<\/span><\/p>\n

Believers are commanded to give, but there is no specific percentage spelled out. Believers are to give as God leads. They are to give in accordance with how God <\/span>has prospered them (1 Cor. 16:1\u20134<\/a>). On a weekly basis, believers are obligated to sit down and look over their financial situation and see just how God has prospered them. Based upon that information,<\/span> after fulfilling basic financial necessities such as rent, mortgage, clothing, and food, then from what is left, believers are to pray and decide what portion they are going to give to the Lord\u2019s work. This does not include \u201cwants.\u201d Sometimes it might be exactly ten percent. Sometimes it might be less than that. Sometimes it might be more than that. This is Spirit<\/span>-controlled giving. Believers give on the basis of how God prospers and leads, not on the basis of the tithe itself.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>VII. The Remnant of Israel\u2014Malachi 3:13\u20134:3<\/a><\/p>\n

The seventh main section can be subdivided into three units: the response of the non-Remnant, the response of the Remnant, and the Day of Jehovah. This is t<\/span>he seventh use of the Socratic method.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The Response of the Non-Remnant\u2014Malachi 3:13\u201315<\/a><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. The Declarative Statement\u2014Malachi 3:13a<\/a><\/p>\n

Your words have been stout against me, says Jehovah.<\/em><\/p>\n

God declares that the words<\/em> of the non-Remnant have been stout<\/em>; they have spoken arrogantly against God.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. The Objection\u2014Malachi 3:13b<\/a><\/p>\n

Yet ye say, What have we spoken against you?<\/em><\/p>\n

Their objection is, \u201cWe don\u2019t remember speaking against You, God. How have we done so?\u201d<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>3. The Answer\u2014Malachi 3:14\u201315<\/a><\/p>\n

Ye have said, It is vain to serve God; and what profit is it that we have kept his charge, and that we have walked mournfully before Jehovah of hosts? and now we call the<\/em><\/span> proud happy; yea, they that work wickedness are built up; yea, they tempt God, and escape.<\/em><\/p>\n

The answer to their objection was twofold. First, in verse 14<\/a>, they were saying: It is vain to serve God<\/em>, ev<\/span>en when they walked mournfully before Jehovah<\/em>, it did not seem to do any good. The expression walked mournfully meant they were sorry for their sins before God. They were saying that there was no prof<\/span>it in serving God, keeping His charge or His commandments, or even walking in mourning before Him. By saying it was vain to serve God<\/em>, they were speaking against God; this was one way their words had <\/span>been stout<\/em> against God.<\/p>\n

Secondly, in verse 15<\/a>, they claimed that the wicked prospered while the righteous did not. Furthermore, they claimed that the proud<\/em> were the ones who were really happy<\/em>, and the<\/span>y that work wickedness<\/em> were really the ones who were prospering, while the righteous did not. So why should they give their tithes and offerings. Those wicked ones had already tested God and found Him<\/span> powerless. In fact, it seemed that they always escaped His hand. In this way, the words of the non-Remnant had been stout<\/em> against God.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The Response of the Remnant\u2014Malachi 3:16\u201318<\/a><\/p>\n

The response of the Remnant was put in rather beautiful terminology in verse 16a<\/a>: Then they that feared Jehovah spoke one with another.<\/em><\/p>\n

The expression th<\/span>ey that feared Jehovah<\/em> refers to the believing Jewish Remnant of that day. Their response was that they began to speak with one another<\/em> about spiritual things. When two believers sit down and discuss <\/span>matters of faith and the Word of God, this is true fellowship.<\/p>\n

Malachi gave five results of their obedience in these verses. The first two results are in verse 16b<\/a>: and Jehovah hearkened, and heard, a<\/em><\/span>nd a book of remembrance was written before him, for them that feared Jehovah, and that thought upon his name.<\/em><\/p>\n

First: Jehovah hearkened, and heard<\/em>. Secondly, in Heaven, God opened a book of remembranc<\/em><\/span>e<\/em>, and into this book, He inscribed the names of those who feared Jehovah, and that thought upon his name<\/em>. Their fear of Jehovah showed that they had salvation. The fact that their thoughts were upon <\/em><\/span>his name<\/em> showed that they were the ones who meditated upon the Lord and shared the spiritual truths they had learned with one another. Elsewhere, this same book is referred to as the Lamb\u2019s Book of Li<\/span>fe. There are two key books that should be distinguished: the Book of Life and the Lamb\u2019s Book of Life. The Book of Life contains the names of everyone who has ever been born (Ps. 56:8<\/a>; 139:16<\/a>). If a <\/span>person dies unsaved, his name is blotted out of the Book of Life (Ps. 69:28<\/a>), but the names of believers are retained (Rev. 3:5<\/a>). The Lamb\u2019s Book of Life contains only the names of those who are born <\/span>again. In other words, it is possible to be blotted out of the Book of Life, because that book contains names of believers and unbelievers alike. It is not possible, however, to be blotted out of the Lamb\u2019s Book of Life, because only believers have their names inscribed in<\/span> that book. Since this book of remembrance<\/em> gives the names of them that feared Jehovah, and that thought upon his name<\/em>, therefo<\/span>re, it is the same as the Lamb\u2019s Book of Life.<\/p>\n

The third result of the obedience of the Remnant is in verse 17a<\/a>: And they shall be mine, says Jehovah of hosts, even mine own possession, in the day tha<\/em><\/span>t I make.<\/em><\/p>\n

They will become God\u2019s own peculiar possession<\/em>. This promise was made to Israel as a Whole in Exodus 19:5<\/a>; Deuteronomy 7:6<\/a>; 14:2<\/a>; 26:18<\/a>; and 34:4<\/a>. This will be especially true of the Jewish <\/span>Remnant in the end days.<\/p>\n

The fourth result of the obedience of the Remnant is in verse 17b<\/a>: and I will spare them, as a man spares his own son that serves him.<\/em><\/p>\n

They will be spared that final judgment,<\/span> because God will protect that which is His. They will survive the Great Tribulation and, furthermore, they will not suffer the Great White Throne Judgment, either.<\/p>\n

And the fifth result of the obedien<\/span>ce of the Remnant is in verse 18<\/a>: Then shall ye return and discern between the righteous and the wicked, between him that serves God and him that serves him not.<\/em><\/p>\n

God will make a distinction between th<\/span>e righteous and the wicked, which the Remnant will be able to discern. They will be forgiven for their previous disobedience because of their response of faith. Later they will receive their reward.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>C. The Day of Jehovah\u2014Malachi 4:1\u20133<\/a><\/p>\n

The third unit deals with the Day of Jehovah. The term \u201cDay of Jehovah\u201d or \u201cDay of the Lord\u201d is the most common single term used throughout the Scriptures for what <\/span>is now called the Great Tribulation. It is from the judgments of the Great Tribulation that God is going to fulfill His promise of sparing the Remnant that He made in chapter 3:17<\/a>. In this unit, Malac<\/span>hi described the Day of Jehovah or the Great Tribulation and made two points.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. The Destruction of the Wicked\u2014Malachi 4:1<\/a><\/p>\n

For, behold, the day comes, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall burn the<\/em><\/span>m up, says Jehovah of hosts, that it shall leave them neither root nor branch.<\/em><\/p>\n

The first main point is the wicked ones will be destroyed in the Tribulation. One of the common motifs of the Old Testame<\/span>nt in describing the Great Tribulation is that of a fiery furnace. That motif is used here. It will burn as a furnace<\/em>. Indeed, a good number of the judgments of the Great Tribulation found in the Book<\/span> of Revelation, such as the Seal Judgments, the Trumpet Judgments, and Bowl Judgments, are types of fiery judgments.<\/p>\n

God has poured out localized judgments throughout human history, where He judged th<\/span>is or that nation or this or that territory. However, as far as judgments that cover the entire globe, there are two: one is historical, and one is prophetic. The first world-wide judgment was the Noahic Flood; in that first world-wide judgment, God chose to use water. The next worl<\/span>d-wide judgment will be that of the Great Tribulation; in that world-wide judgment, God will primarily use fire. This is the reason for using the motif of a burning furnace.<\/span><\/p>\n

The Book of Revelation speaks of various fiery judgments being poured out from heaven, such as fire and brimstone that God used to destroy Sodo<\/span>m and Gomorrah. Peter also dealt with the period of the Day of the Lord; he pointed out that the world will be destroyed by fire and the elements will melt away (2 Pet. 3:10\u201312<\/a>). Thus fire will be the<\/span> primary means of judgment by God against the earth during the Great Tribulation.<\/p>\n

He will turn all the proud, and all that work wickedness<\/em> [into] stubble<\/em>. Of course, when even just a spark of fire is <\/span>applied to dry stubble, the whole thing suddenly burns away. When the divine judgments of the Tribulation will have finally run their course, neither root nor branch<\/em> will be left, emphasizing totality<\/span>. One of the three purposes of the Great Tribulation is to destroy wickedness and wicked ones. Wickedness will leave neither root nor branch<\/em>, thus wicked ones will be entirely destroyed by the time th<\/span>e judgments of the Tribulation have run their course.<\/p>\n

The Millennium begins seventy-five days after the end of the Tribulation; by that time, every wicked one will have been destroyed. Only believers <\/span>will still be around, and only believers will enter the Messianic Kingdom. The Day of Jehovah will be a time of destruction of the wicked ones, and God will use fire as a primary means of accomplishing this.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>2. The Preservation of the Believing Remnant\u2014Malachi 4:2\u20133<\/a><\/p>\n

The second main point is that during the period of the massive annihilation of the wicked ones, God will preserve the believing Remnant. Two <\/span>things are mentioned concerning the preservation of the Remnant.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>a. The Sun of Righteousness\u2014Malachi 4:2<\/a><\/p>\n

But unto you that fear my name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall.<\/em><\/p>\n

In this<\/span> verse, God addressed the Remnant directly: But unto you that fear my name<\/em>. Those who feared Jehovah were already mentioned in chapter 3:16<\/a>, and He made them the promise that they were the ones who wo<\/span>uld be placed into the Book of Remembrance. Being put into that book meant that they would be protected from the fiery judgments.<\/p>\n

The sun of righteousness<\/em> is the One who will protect the believing Rem<\/span>nant. The sun of righteousness<\/em> of chapter 4:2<\/a> is the same as the messenger of the covenant<\/em> in chapter 3:1b<\/a>, none other than the Messiah Himself. The forerunner was like the day-star or the morning sta<\/span>r that announces the coming of day. Both the forerunner of the First Coming and the forerunner of the Second Coming are like the day-stars that announce the coming of the sun of righteousness<\/em>. This su<\/em><\/span>n of righteousness<\/em>, this Messenger of the Covenant, is the Messiah, who will be the One who preserves the Remnant.<\/p>\n

Furthermore, the sun of righteousness<\/em> will come with healing in its wings.<\/em> The Hebrew<\/span> word translated wings<\/em> actually means \u201crays\u201d or \u201cbeams.\u201d This figure is also used in Psalm 107:20<\/a>, where it talks about deliverance from destruction. It is dealing with the sun\u2019s rays that bring heali<\/span>ng. He was not speaking about the literal sun<\/em>, but the Son of God, the Messiah. The healing<\/em> that will come is spiritual healing from sin. The context in which this was written was dealing with spiritu<\/span>al sickness and therefore with spiritual healing. Because of the coming of the sun of righteousness<\/em>, there will come the spiritual healing of the Remnant that will make them strong. The phrase: and ye<\/em><\/span> shall go forth, and gambol as calves of the stable<\/em> means that they will go skipping about like young calves when they are released from the pen.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>b. Victory over the Wicked\u2014Malachi 4:3<\/a><\/p>\n

And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I make, says Jehovah of hosts.<\/em><\/p>\n

The second thing about th<\/span>e preservation of the Remnant in the Tribulation: they shall tread down the wicked<\/em>; they will be given victory and will conquer the wicked. The timing of this victory will be in the days of the Tribul<\/span>ation because of the Second Coming of the Messiah. Chapter 3:1<\/a> dealt with the forerunner, John the Baptist, and the First Coming of the Messiah. He is dealing here with the Second Coming of the Messia<\/span>h, and shortly, he will mention the name of the forerunner of the Second Coming.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>VIII. The Conclusion\u2014Malachi 4:4\u20136<\/a><\/p>\n

The eighth and last section is basically the conclusion, the purpose of which is to summarize the two major points Malachi has made throughout his book.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>A. The Admonition to Remember the Law\u2014Malachi 4:4<\/a><\/p>\n

Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, even statutes and ordinances.<\/em><\/p>\n

The first major point was t<\/span>o remember the Law of Moses; this was the final call to Israel to keep the Law. Malachi had been emphasizing this to his people throughout the previous chapters. He had called upon the people to obey the Law of Moses, <\/span>even statutes and ordinances. Horeb<\/em> is in the same area as Mount Sinai. It was because of their disobedience to the Law that curses had come and they had not experienced the blessing<\/span>s promised under the Mosaic Law. He pointed out that there had been the unfaithfulness of the priesthood in that the priests failed to keep the Law of Moses. Following their leaders, the people had also failed to keep the Mosaic Law. One of the major ways the people had failed was by not paying their tithes. All of these lapses and issues showed<\/span> that they had not been remembering the Law of Moses. Malachi now called upon them to remember the Law of Moses.<\/span><\/p>\n

Malachi was the last of the Old Testament writing prophets. For that reason, his book was the final call to Israel to keep the Law. The next<\/span> prophet to arrive on the scene was John the Baptist. When he arrived, he would be the forerunner about whom Malachi had prophesied in chapter 3:1a<\/a>. The point of verse 4<\/a>, then, was the final call to I<\/span>srael to keep the Law so that the curses could be removed and the blessings of the Law could be restored. Unfortunately however, in the interval between Malachi and John the Baptist, the Law was corrupted by Pharisees and Sadducees<\/span>. Malachi\u2019s words to remember the Law of Moses fell by the wayside. Instead of remembering the Law, they reinterpreted the Law in order to avoid its clear meaning. Just as people twist the Scriptures today and hide behind statements like, \u201cWell, it is only a matter of interpretation,\u201d when they do not like the plain meaning of the text, that is what Pharisaism did.<\/span><\/p>\n

T<\/span>he call to the believer today is not to remember the Law of Moses, but to remember the Law of the Messiah. Remember the commandments which do apply. For the most part, the commandments themselves are v<\/span>ery clear. The modern believer\u2019s extreme desire to get around the plain meaning is where he fails to remember the Law of the Messiah. If there were an application for believers today, it would be: \u201cRemember the Law of the Messiah, my Servant, which I commanded Him to give to the whole Church, even statutes and ordinances.\u201d Believers should not hide behind such statements as, \u201cIt is a matter of inte<\/span>rpretation\u201d or \u201cThat was meant only for <\/span>the first century church.\u201d These commandments are clear. The issue is not whether it was for the first century or twenty-first century. The issue is a simple <\/span>matter of obedience or disobedience to the revealed will of God.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>B. The Coming of Elijah\u2014Malachi 4:5\u20136<\/a><\/p>\n

The second major point in the conclusion was twofold: the announcement of the coming of Elijah and the purpose of his coming.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>1. The Announcement\u2014Malachi 4:5<\/a><\/p>\n

Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah come.<\/em><\/p>\n

In chapter 3:1a<\/a>, the prophet announced the coming of a forerunner before t<\/span>he First Coming of the Messiah. Although he never named the forerunner, John the Baptist was the forerunner of the First Coming, according to the New Testament. Now Malachi announced a forerunner before the Second Coming of the Messiah, and this one is specif<\/span>ically named. It will be someone who has been here once before: Elijah the prophet<\/em>. There is no reason to spiritualize this verse away. He ma<\/span>de a very simple statement: I will send you Elijah the prophet<\/em>, and so Elijah will come! Elijah was not promised before the First Coming.<\/p>\n

The timing of the coming of Elijah is stated as before the gre<\/em><\/span>at and terrible <\/em>day of Jehovah<\/em>. Again, the expression the day of Jehovah<\/em> is the most common term for the seven years of the Great Tribulation. Malachi stated that, before the Tribulation starts, Elija<\/span>h will return. The Tribulation will begin with the signing of a seven year covenant between Israel and the Antichrist. Before that covenant is actually signed, Elijah the Prophet will return.<\/p>\n<\/div>\n<\/div>\n

\n
\n

2. The Purpose\u2014Malachi 4:6<\/a><\/p>\n

And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the earth with a curse.<\/em><\/p>\n

In verse 6a<\/a>, the primary purpose for Elijah\u2019s coming is to restore the Jewish family unit, which is known for its closeness and togetherness. The one thing that has divided the Jewish family structure has been the issue of the Messiahship of Jesus. As close knit as the Jewish family may be, if one member becomes a believer in Jesus, there is instantaneous division in that Jewish family unit. Indeed, when the Messiah came the first time, He pointed out that He would become a point of division in the Jewish world and the Jewish family unit (Mat. 10:34\u201337<\/a>). Some would believe and some would not, and this would result in father being against son, son against father, daughter against mother, and so on. To this day, the issue of the Messiahship of Yeshua is a point of division in the Jewish family unit.<\/p>\n

The purpose of the return of Elijah the Prophet, then, is to restore the family unit, to work in such a way that Jesus will no longer be a point of division within the Jewish family unit. As a result, this will lead to Israel\u2019s national salvation. The national salvation of Israel is the one prerequisite to the Second Coming. There will be no Second Coming until Israel, as a nation, has turned to Him in believing faith. If Elijah does not succeed, the text states in verse 6b<\/a>: lest I come and smite the earth with a curse.<\/em> As other passages bring out, Elijah will succeed in his ministry.<\/p>\n

Old Testament history ends with the judgment of a curse, known as cherem<\/span>; it is the worst type of curse, one of utter destruction. The rabbis, in their reading of the Book of Malachi in the synagogue, do not like to conclude the reading with a curse. After reading verse 6<\/a>, they repeat verse 5<\/a> so that it will not close with a curse. But regardless of how they might try to euphemize it away, the curse is the curse and the judgment of the Day of Jehovah still stands. Ultimately, the perversion of the Mosaic Law that came about through Pharisaism and Sadduceeism, led to the rejection of the Messiahship of Jesus. It is this sin that leads Israel, in the end, to the Great Tribulation. According to Zechariah, this will lead ultimately to Israel\u2019s national restoration and regeneration.<\/p>\n

Although this curse ends the Old Testament, it sets the stage for the blessings of the fulfillment of chapter 3:1<\/a> with the coming of John the Baptist, the forerunner of the First Coming of the Messiah. Eventually, the second forerunner, Elijah the Prophet, will come and that will be followed by the Second Coming of the Messiah.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n

\n

 <\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The burden of the word of Jehovah to Israel by Malachi.I have loved you, says Jehovah. Malachi 1:1 Historical Background A. The Author The name Malachi means \u201cmy messenger\u201d or \u201cmy angel.\u201d The Hebrew word for both \u201cmessenger\u201d and \u201cangel\u201d are one and the same. For that reason, the context must be examined to know … <\/p>\n

\u201eThe Book of Malachi\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1333","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1333","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1333"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1333\/revisions"}],"predecessor-version":[{"id":1334,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1333\/revisions\/1334"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1333"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1333"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1333"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}