Introduction
Penned in the Fifth Century (c. 420 – 415 B.C.), the Book of Malachi was a message from Elohim to a people claiming to be of the God of Abraham, Isaac and Jacob. But they were suffering from spiritual slumber and denial of attention to proper worship of their Creator. They also were found by Elohim to be questioning the reality of their sins, to be generally lax in faithfulness toward Elohim and His written instructions, and even questioning His faithfulness toward them.
Little is known of the Prophet Malachi himself. His namesake in the Hebrew means “My Messenger.” The Book of Malachi indicates that Elohim would send a “messenger,” which is believed to be a prophecy of John the Baptist (see Luke Chapter 3), and “the Messenger of the covenant,” clearly a prophecy of Messiah Yeshua (see Chapter 3:1). In Chapter 2:7, the role of a priest is described as “…the messenger of the Lord of hosts.” A priest/prophet in the Temple might have used the designation “My Messenger” for himself. The writer’s apparent concern over the priesthood could be an indication that the author of the book may have been a priest to whom Elohim gave the prophetic message.
The history of the people of Elohim narrates a recurring pattern of apostasy, captivity, exodus or dispersion, and restoration. The Book of Malachi largely mirrors this pattern. In the first Exodus,
from Egypt, Moses and Aaron devote their attention to proper worship of Elohim, centered primarily in the Tabernacle in the wilderness. In a second Exodus, the return of Elohim’s people from Babylon, the Prophets Haggai and Malachi, address worship centered in the rebuilt Temple. Malachi’s emphasis is on the attitude of those who direct their worship to Elohim. In other words, the prophet’s focus was on the heart of the people, their motives and obedience to Elohim’s commands. The priests of Malachi’s time had become indifferent to the protocols of worship (Chapter 1:6-14), and the people had become apathetic about their offerings to Elohim (Chapter 3:6-12).
In just four short chapters, the prophecy through Malachi is Elohim’s response to a disconnected, disobedient and indifferent generation, who had become lethargic in their spiritual life, and allowed themselves to be lulled into a false sense of security with their Maker. As believers in the Elohim of Abraham, Isaac and Jacob, we too need to assess our spiritual condition on a regular basis, making sure we have not fallen into any of the forms of spiritual apathy that we read about in the Book of Malachi.
Chapter 1
This chapter begins with a series of statements by Elohim that amount to indictments, followed by questions or responses from the people that indicate their disobedience and indifference to the commands found in the Scriptures.
Israel the Beloved of Elohim
Here we see a contrast between Esau and Jacob (later renamed Israel). Esau was the first-born, yet the birthright was given to Jacob (ultimately because of the heart of Esau; see Gen. 25:21-34). The text of vv. 2 and 3 tells us that “…Jacob I have loved; but Esau I have hated…” The word “hated” in the Hebrew carries the meaning “not to choose,” and may also relate to indifference. Elohim’s love of Jacob over Esau was rooted in His providential election of the one who would faithfully carry forth the seed of Messiah (see Gen. 3:15), as a reliable link in the spiritual lineage of Elohim’s plan for the ages.
Lame and Blemished Offerings
Verse 6 begins with a rhetorical question by Elohim, directed specifically to the priests, who were offering defiled (impure) offerings contrary to the instructions found in Lev. 4:3, 23, 28, 32, eg. This was viewed by Elohim as despising his Name (i.e., misrepresenting His word and disparaging His Name). And the priests retorted by asking “In what way have we despised your name?” Elohim answered by pointing out that they were offering defiled food on his altar. The remaining verses in this chapter go on to describe the ways in which the priests were committing contemptible acts that misrepresented Elohim before the nations. Finally, the chapter closes by Elohim stating, “My Name is to be feared [i.e., revered] among the nations.” Note that the Levitical sacrificial system was ultimately to be a pointer or foreshadow of the ultimate sacrifice, Messiah Yeshua, who was perfect and pure in all respects.
Chapter 2
This chapter addresses the subjects of corrupt priests and infidelity – the latter in terms of both toward Elohim and between marriage covenant partners.
Corrupted Priesthood
The opening commandment from Elohim is directed specifically to the Levitical priests. It reads,
“If you will not hear, and if you will not take to heart, to give glory to My Name, says the Lord of hosts, I will send a curse upon you, and I will curse your blessings. Yes, I have cursed them already, because you do not take it to heart (see 2:1).”
“…you shall know that I have sent this commandment to you, that My covenant with Levi may continue, says the lord of hosts (see 2:4).” Note that in Deut. 33:8-11, the Levites had been given the duty and privilege of serving in the Tabernacle. They were to follow the instructions found in the Torah for this service, but at this time had become lax in their responsibilities. Verses 6 and 7 tell us that the Levites had originally been faithful and the Law of truth (i.e., true instruction from Torah) was found on their lips. For they were to be the “messenger of the Lord of hosts.” And in verses 8 and 9 we read where they departed from the “way” and caused many to stumble at the Law (Torah). Indeed, they had corrupted the covenant made with Levi, and had shown partiality in the Law.
Infidelity
One who is unfaithful to another whom he or she has covenanted (promised) to be exclusively faithful towards, has committed infidelity. This abominable act can be either in the physical or spiritual sense.
Beginning with verse 2:10, the prophet poses three questions in succession: Have we not all one father (YHVH)? Has not God created us? Why do we deal treacherously (dealing inequitably) with one another? Because Elohim created all of humanity (Gen, 1:27), He requires that all humans deal justly, sincerely, fairly and equitably with our fellow man, and with Him as well. Our instructions for this requirement are found in the Biblical text itself, with more than ample, real-life examples.
Verse 11 launches into an indictment of Judah (the southern kingdom of Israel), Israel (the northern kingdom), and Jacob (the whole house of Israel – all 12 Tribes). Judah has profaned the holy institution of the marriage covenant (which, again, can be a physical/natural or a spiritual commitment). Here, Judah has married the daughter of a foreign god, which amounts to spiritual adultery. Verse 12 expresses the sentiment of Elohim by pointing out that, “…the man who does this, being awake and aware (that is, one who knows better, or is a teacher of the Law), yet who brings an offering to the Lord of hosts (under wrong motives).” In other words, one who brings an offering to Elohim in accord with the Law, yet knowingly breaks another commandment of Elohim, has committed hypocrisy – a deliberate offense against Elohim. This one is to be “cut off” from the tents of Jacob (which can mean to be banished from the camp, or death). In Verse 13, we see where these people are covering the Altar of Elohim with tears, weeping and crying. Yet, He does not receive the offering, nor regard it with goodwill from their hands. Why? Apparently, it has been judged as hypocritical acts of insincere repentance. When right things are done, but with wrong motives, or wrong heart attitudes, Elohim does not accept them (see Psalm 40:6-8; Isa. 1:13-16). In Verse 14, the people react to having their offerings disregarded by asking, “For what reason?” Elohim answers, that He has been witness of the marriage covenant(s) they have entered into (with the wife of their youth, or first marriage), but have subsequently dealt treacherously with (i.e., divorce), even after covenantal commitment. The chapter closes with Verses 16-18 by noting that Elohim hates divorce, it causes violence.
He says, “Therefore take heed to your spirit, that you do not deal treacherously.”
Chapter 3
This chapter addresses The Coming Messenger, Admonition not to rob Elohim, and A Book of Remembrance.
The Coming Messenger
Verse 1 begins with, “Behold, I send My messenger (generally thought to be John the Baptist – see John 1:6-9). And he will prepare the way before Me (cf. Mat. 3; Isa. 40:3). And the Lord whom you seek, will suddenly come to His Temple, even the Messenger of the covenant, (Messiah Yeshua), in whom you delight. Behold, He is coming.”
Verse 2 refers to Messiah, “But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire, and like launder’s soap (cleansing). Verse 3, …”He will purify the sons of Levi, and purge them as gold and silver, that they may offer to the Lord an offering in righteousness.”
Verse 4, “Then the offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old, as in former years.
Verse 5 provides the indictment and judgment: “And I will come near for judgment; I will be a swift witness against sorcerers, against adulterers, against perjures, against those who exploit wage earners and widows and orphans, and against those who turn away an alien – because they do not fear Me,” says the Lord of hosts.
Verse 6 reads, “For I am the Lord, I do not change; therefore, you are not consumed, O sons of Jacob. Yet from the days of your fathers, you have gone away from My ordinances and have not kept them. Return to Me, and I will return to you,” says the Lord of hosts. “But you said, ‘In what way shall we return?’”
Admonition Not to Rob Elohim
Verses 8 – 10, taken in the usual way of post-modern, main stream religion, provide a classic example of being out of context and committing syncretism (mixing Biblical truth with religious practices). Elohim’s response beginning in Verse 8, “Will a man rob God? Yet you have robbed Me!” But you say, ‘In what way have we robbed You?’ “In tithes and offerings. You are cursed with a curse, for you have robbed Me, even this whole nation. Bring all the tithes into the storehouse, that there may be food in My house, and try Me now in this,” says the Lord of hosts, “if I will not open for you the windows of heaven and pour out for you such blessing that there will not be room enough to receive it.” The robbery described above is based upon the priests, through their unrighteous acts, bringing into the Temple impure, unclean and profaned offerings, not in accord with Torah instruction (see Chapter 1). Within the mainstream of religion, today, we often see the term “tithing” misused and abused for the financial gain of man, and all in the context of syncretistic religious customs (i.e., customs mixed with Elohim’s word of truth). See the paper entitled, Biblical Tithing, found on the website: www.thebiblicaltruths.com.
A Book of Remembrance
Verse 16, Then those who feared the Lord spoke to one another, and the Lord listened and heard them; So a book of remembrance was written before Him for those who fear the Lord and who meditate on his name (i.e., the righteous who fully serve and revere Who He is, and His written instruction – the Bible - for living a redeemed life.
Verse 17, “They shall be Mine,” says the Lord of hosts, on the day That I make them My jewels (i.e., special treasure). And I will spare them as a man spares his own son who serves him.
Verse 18, Then you shall again discern between the righteous and the wicked, between the one who serves God and the one who does not serve Him.
Note that Elohim never forgets His promises, He teaches us to remember and value His written word of truth, and to value the good that people do (Phil. 4:8).
Chapter 4
The Coming Great Day of The Lord
Verses1 and 2 of this chapter present a contrast between the proud and wicked (Verse 1), and the
righteous who fear His Name (Verse 2; as demonstrated through obedience to his Word). Verse 2 presents to those who fear His name, the “Sun of Righteousness (a reference to Messiah Yeshua – see, e.g., Luke 1:78-79),” who shall arise with healing in His wings for the righteous, but judgment for those who have done wickedly (acted against Torah instruction).
In Verse 4, we are called to “Remember (i.e., to speak on and act in behalf of)” the Law of Moses (Torah). We are to act on the teaching and instruction of the Torah of the living Elohim. Moses was the divinely appointed transmitter of Elohim’s will and word to the people (see John 1:17), and grace and truth were realized and demonstrated through Messiah Yeshua.
Elijah the Prophet
Verses 5 and 6 announce the sending of Elijah the prophet before the coming of the great and dreadful day of the Lord (i.e., leading up to the day of the Lord’s return; see, e.g., Luke 21:9; Joel 2:31; Mat. 24:6-14). The Apostolic Scriptures (New Testament, so-called) identify John the Baptist as a type and fore-shadow of Elijah (see Mat. 11:14, 17:10-13; Mark 9:11-13; Luke 1:13-17). In addition to John the Baptist, this prophecy might have been, or will be, fulfilled through the appearance of Elijah along with Moses at the Transfiguration (Mat. 16:28-17:8), for the messianic role of Yeshua; and ultimately, for an Elijah-like figure who will appear at the end-times, and call down fire in judgment from heaven as did Elijah (see 1 Kings 18:36-40; Rev. 11:1-7).
A Time for Introspection
The sub-title of this paper posed a question as to whether there are parallels today with the spiritual condition of mankind in the days of the writing of the Book of Malachi. The answer is a resounding Yes!
Do we have today, within the mainstream of religiosity, and to some extent within the Hebrew roots awakening, the symptoms exhibited at the time of Malachi? Let’s overview some of these symptoms from the Malachi text itself (Note that the listing below is in a corporate/overall sense, recognizing that there are always individual exceptions within the general populous).
Do we have today:
Questioning of Elohim’s love and commitment towards mankind? Yes.
Harsh words against Elohim and opposition to dedicated service of Him, through lack of understanding His written word of truth? Yes.
A corrupt, disobedient, indifferent or lethargic priesthood (the latter understood in today’s context to be custodians of the truth, and of the fulness and teaching of the word of Elohim) ? Yes.
Spiritual apathy? Yes.
Mis-placed life priorities? Yes.
A mis-placed sense of eternal security through religious syncretism? Yes.
Infidelity – in both the physical and spiritual senses? Yes
Corrupted teachings of sound Biblical principles, represented as Biblical truths via religious customs and traditions, instead of truthful Biblically based instruction through the foundation of Biblical covenantal relationship? Yes.
Offerings and tithes not in accord with Biblical instruction? Yes.
Exhibiting religious practices, but absent heart-felt, Spirit-led motives leading to obedience to the Word? Yes.
Robbing (Chapter 3:8-10) Elohim through incorrect interpretation and application of Biblical instruction? Yes.
Conclusion
The circumstances in the day of the prophet Malachi represent a number of parallels with our day. In the four short chapters of the text of Malachi we find a succinct guideline for us in checking our spiritual condition, in setting our life’s priorities, and in the manner of how we choose to walk out our faith. Our eternal destiny depends on these important choices.
Note that in Chapters 3 and 4 there are verses of hope, accompanied by conditions for restoration. In Verse 3:7, an important line reads, “Return to Me, and I will return to you, says the Lord of hosts (cf. Jer. 4:1-2; Zech. 1:3-6; Isa. 55:11).” This is a key point that calls for repentance, renewal, and restoration. In spite of the indictments throughout this book (and other of the prophets), the ultimate goal of Elohim is always restoration of mankind from his errant ways, returning back into covenant relationship with his Maker. In Verse 3:18 hope is offered, “Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him.” And in the closing verse of Chapter 4, at 4:6, “And he (Elijah) will turn the hearts of the fathers to the children, and the hearts of the children to the fathers…”
May YHVH bless you and keep you as you prayerfully meditate on these life-critical choices.
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