Read Malachi 4:1-6

Summary

God’s people in Malachi’s did not believe that God had any interest in justice. Their actions towards God and towards each other demonstrate their hardness of heart. As we have repeatedly seen in our journey through Malachi, the problem was with God’s people, not God. God loved them, but they were unfaithful to him.

We have looked at Malachi’s final confrontation with God’s people in two parts. In the first part of this oracle from God, we saw the judgement and deliverance due to those of God’s people who accused God of wrong or who trusted God despite their difficulties. In the final part of the oracle (Malachi 4:1-6), God promises to come himself after one final prophet to bring the judgement and deliverance he announced.

Our passage explained

v1-3

This promised coming of God will bring judgement against the wicked. The day is described as “burning like an oven” when those who spoke hard words against God and all other wicked evil-doers will be burned up like stubble, the leftovers of a harvest (4:1). They will be consumed by the blaze so that nothing will be left – “it will leave them neither root nor branch.” The judgement of God against all who oppose him, whether outwardly part of his covenant community or not, will be swift, complete, and final.

However, for those who trust in God, his promised coming will bring deliverance. While for the wicked it will be like a great fire of destruction, consuming everything, for believers it will be like the rising of “the sun of righteousness” with “healing in its wings” (v.2). The righteous will be vindicated. Like the sun’s rays warm us as they peek out over the horizon, so too God’s coming will warm the hearts of God’s people who patiently await him.

The deliverance will not only bring comfort and vindication but also joy. The righteous will “go out leaping like calves from the stall” and trample over the ashes of the wicked who have been judged and burnt (vv.2-3). When God comes, the wicked will finally be separated from the righteous and receive their just punishment, leaving the righteous to rejoice in liberty and freedom in God’s presence.

v4-6

Before the promised coming of God comes a final warning and chance to repent. In verse 4, God encourages the people to remember the “the law of my servant Moses, the statutes and rules that I commanded him.” Many of Malachi’s contemporaries considered God’s laws unworthy of keeping because of his perceived inaction, but Malachi calls them to repent and return to keeping the covenant which God was ever faithful to.

The final chance to repent would be provided when God sent his prophet Elijah, before the coming day of judgement (v.5). This final prophet would “turn the hearts of fathers to their children and the hearts of children to their fathers”, that is, bring repentance and restoration of relationships, lest God’s people be judged and wiped out like the Canaanites were by Joshua and the Israelites one thousand years before (v.6). The final call to repentance would be followed by God visiting judgement on the nations.

Our passage applied

We know that the final prophet came; the prophet Elijah’s coming was fulfilled in John the Baptist (Luke 1:17). John came to prepare the way for Jesus, God comes to dwell with his people (John 1:14) and bring judgement. The form of judgement was not what the Jews of Jesus’ day expected though. 

Instead of the immediate and fiery destruction of all God’s enemies, Jesus secured on the Cross the means of God’s vindication of the righteous, by taking their sins upon himself (Rom 4:23-25) and bearing the judgement they ought to have suffered so they might be reconciled to him (2 Cor 5:21). Jesus’ coming brought true separation between the righteous and the wicked (Matt 10:34-39), for all those who trust in him will be saved but those who do not will be judged and destroyed.

The final destruction of the wicked is still to come, but if we trust in our crucified Saviour and Lord Jesus Christ, there is no wrath but the comfort and joy of God’s eternal presence, vindicated in our faith as the wicked of the world look on and mock. “For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him” (1 Thess 5:9-10).

It is through the agony of the Cross, where the truly and only righteous man Jesus took upon himself the judgement which we deserve, that we are freed from sin and reconciled to God, equipped and enabled to do his will. In Christ, we know the goodness of God for us, his children.

As we wait for Jesus, our Saviour and our God, to return and bring final judgement and deliverance, let’s spread the good news of deliverance so others might trust in Jesus for salvation too.

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Read Malachi 3:13-18

Summary

God’s people in Malachi’s day spoke strong words against God, daring him to respond. Their actions towards God and towards each other demonstrate their hardness of heart. As we have repeatedly seen in our journey through Malachi, the problem was with God’s people, not God. God loved them, but they were unfaithful to him.

Malachi moves on from a discussion of showing generosity to God, his ministers, and the poor with a final confrontation. In the first part of this oracle from God which we read in Malachi 3:13-18, we see that God’s people were split in two: those who accused God of wrong, and those who trusted God despite their difficulties. From this, we see God’s love and promise of deliverance for those who trust in God.

Our passage explained

v13-15

Firstly, God addresses those who accuse him of doing wrong. “Your words have been hard against me” (v.13) begins God’s next address to his people. He accuses them of speaking harshly of his love and actions towards them. The response of those addressed, “How have we spoken against you?”, indicates that this group thought they were speaking factually, and questioned the legitimacy of God’s challenge.

The hard words spoken are detailed in verses 14 and 15. The people claim “It is vain to serve God. What is the profit of our keeping his charge or of walking as in mourning before the LORD of hosts? And now we call the arrogant blessed. Evildoers not only prosper but they put God to the test and they escape.” Their words betray their hardness of heart.

God’s accusers see those who do evil seemingly getting away with it. If you can thumb your nose at God and not face consequences, why bother following God? Clearly, they think, showing devotion to God has no pay-off, and is worthless. These sorts of words show a hardness of heart, and treat God like he is a cosmic vending machine where you throw in a bit of effort and get candy out.

v16-18

Thankfully, not all God’s people were so hard-hearted that they viewed God that way. A second group have endured the same difficult times, but trusted God. Those “who feared the LORD” (which is a way Scripture talks of those who trust God and worship him) hear God’s words spoken through Malachi, and speak to one another (v.16). 

We do not know what they said, but this group is placed in contrast to the first group. They fear God and trust him, despite the same difficulties. They may have questioned how God’s plan would work out (cf. Psalm 89), but they still have faith in God and glorify him (“esteem his name”), despite their present circumstances.

To this group, God promised deliverance. God “paid attention and heard them, and a book of remembrance was written before him” (v.16). God takes note of those who trust in him, and figuratively speaking writes their names in a book to ensure he can later reward them. Those who truly belong to God will not have their names blotted out of the book of life (Ex. 32:32, Dan. 7:10), but belong to God forever (v.17).

This remnant will be God’s “treasured possession” and on the day of judgement “I will spare them as a man spares his son who serves him” (v.17). On that day, the charge of injustice will be answered when “you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve him” (v.18).

Our passage applied

This passage reminds us that there are really only two groups of people on this earth: those who fear and esteem God, and those who speak hard words against him out of unbelief, whether they call themselves Christians or not. But what matters is how God views each group. To the latter, God promises a response of judgement, but to the former, God promises salvation.

We often view our relationship to God in terms of how life is going. If life is going well, we assume God is happy with us and maybe we are doing the right things to keep him on-side. If things start going badly, perhaps God is angry with us, or even worse we may view God as being unjust (like God’s people did in Malachi’s day). 

That is not how God works. Just as good comes to both the just and unjust (Matthew 5:45), so too difficult times come to God’s children too. God is not a cosmic vending machine, but the Sovereign Lord who works things according to his plans. Sometimes, that involves suffering and struggle for our benefit and God’s glory (Rom 8:28). Whether in good or bad, we all ought to fear God and esteem his name. 

As we trust in God whatever the weather, we know that our names are written in the Lamb’s book of life, and because of Jesus’ sacrifice on our behalf God will spare us, his sons made righteous by Jesus’ blood.

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Read Malachi 3:6-12

Summary

God’s people in Malachi’s day viewed God as stingy with his blessings, and returned the favour with their worship and their giving. As we have repeatedly seen in our journey through Malachi, the problem was with God’s people, not God. God loved them, but they were unfaithful to him.

One way in which the faithlessness of God’s people was clear in Malachi’s day was in their giving to God, which God firmly rebukes in Malachi 3:6-12. These verses are hard to hear and have been sorely abused in the wider church, but still hold lessons for us in how we treat our time, money and possessions. They remind us of the unchanging mercy of God, the importance of giving, and the promise of blessing.

Our passage explained

v6-9

Despite God’s people’s faithlessness, God was still unchanging in his mercy. In the previous verses, God promised the arrival of Jesus would bring refinement and judgement. In verse 6, he reminds them of his unchanging mercy and forgiveness when he tells them “I the LORD do not change; therefore you, O children of Jacob, are not consumed.”

The faithlessness of his people was nothing new to God, as “from the days of your fathers you have turned aside from my statutes and have not kept them” (v.7). Yet instead of judgement, God offers mercy. The people are commanded to repent (v.7), but with repentance comes the promise of mercy and forgiveness from God.

God offered repentance, but God’s people disingenuously ask “How shall we return?” (v.7) which they could find out by reading the Scriptures! God responds by accusing God’s people of robbing him, by withholding tithes (v.8). As a result, God withheld his blessing on their crops (v.9).

The tithe was an important part of the Mosaic economy. God’s people were to give a tenth of the agricultural produce to God, their Great King, who was the ultimate owner of the Land they inhabited, given to them by him (Lev. 27:30-33). The tithe supported the priests and Levites in their service to God (Num. 18:21), charity for the poor and needy, and celebration of being part of God’s people (Deut. 14:22-29). When they withheld the tithe, they not only robbed God of his rightful due, but neglected the priests, Levites, the poor and needy, and themselves!

v10-12

As part of their repentance, God instructs his people to resume tithing (v.10) to him. Giving of their produce, even in their lack, is a sign of faithful trust in God to provide. It also demonstrates a true care for the rest of the covenant community, particularly the Levites and the poor who relied on the tithe for their own living.

While normally Scripture frowns at testing God, in these passages God himself dares his people to put him to the test (v.10). In those days the blessings of trusting God were expressed in blessings on the land, which pointed to greater spiritual blessings.  We see God promise blessing from renewed faithful tithing. 

If they tithe out of their lack, God promises to send rain and bless “until there is no more need” (v.10). He will also protect them from “the devourer”, the pests who destroy crops (v.11). All the world will see their blessings and describe them as blessed (v.12).

Our passage applied

So should we also tithe so that God will bless us with riches? There is considerable debate over whether the tithe is still binding on Christians, or like other ceremonial and civic laws of the Mosaic Covenant, expired except for its “general equity” (WCF 19.4).

My own view is that the tithe is no longer binding as such, but still of great value as a reminder of what God thinks generosity looks like. We see similar themes in New Testament teaching on giving. In particular, we see the promised blessings of giving of our possessions expressed, but blessings that are a harvest of righteousness (2 Cor 9:10); not bountiful crops or a personal jet. If we give sparingly, we can expect little as Malachi’s peers did. If we give generously, God will reap a great harvest in our lives.

We are also encouraged to give “according to what a person has, not… what he does not have” (2 Cor 8:12, cf. 1 Cor 16:2). What the poor pensioner may give is less in absolute and percentage terms than the business owner, but no less important. 

What is important is that the giver does so cheerfully, sacrificially, and not out of compulsion, for God loves a cheerful giver (2 Cor 9:7). This may well mean sacrificing luxuries for the work of the church, but what is of greater worth: Netflix or the Gospel?

God does not change; he has shown us mercy which we have freely received through Jesus Christ, and so we should freely give generously in response, supporting the work of the church and help for the poor. As we do, we will experience spiritual blessings in our lives.

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Read Malachi 2:17-3:5

Summary

From time to time we can question whether justice exists. The people of Malachi’s day certainly questioned God’s judgement. They lived in a time in which the priests failed to teach God’s love, and God’s promises symbolised in the rebuilt temple. The people did not follow God’s commands, and so corruption was rife, religion was ritual, morality lax, and justice was absent.

In Malachi’s fifth message (Malachi 2:17-3:5), God answers their complaint of a lack of justice by promising the sending of the Messiah. The Messiah will bring refinement and judgement on all who reject God.

Our passage explained

v17

Firstly we see Malachi highlight the questioning of God’s justice. In verse 17 we read that the complaints of the people “wearied” God with two claims of his injustice. They claim that “Everyone who does evil is good in the sight of the LORD, and he delights in them” (that is, why do the wicked prosper and the righteous suffer). Secondly, they ask “Where is the God of justice?”. 

In their minds, God had abandoned them: he did not distinguish between good and evil deeds, and was allowing injustice to occur. In other words, God should hurry up and judge the nations, and put his people back in their rightful “top dog” place.

v1-3

To answer the complaint of injustice, we see God promise the arrival of the Messiah. In chapter 3, verse 1, God promises “I send my messenger, and he will prepare the way before me”, who is John the Baptist (Matthew 11:10). The messenger prepares the way for the arrival of the Messiah, the God of justice whom they sought, who “will suddenly come to his temple”.

The arrival of Jesus, the Messiah, promises to bring refinement of God’s people. The people will be severely purified, with Malachi saying in v.2, “who can endure the day of his coming, and who can stand when he appears?” Jesus’ refinement will be like fullers’ soap, which was a harsh soap used to cleanse stains from clothes (before janola). 

Jesus’ refinement would also be like a refiner’s fire (v.2). A refiner’s fire heats metal to a very high temperature, removing impurities from metals to purify them. In verse 3, this idea is extended to the offerings presented by the priests, where it says the Messiah “will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness to the LORD.” 

v4-5

The purification of those responsible for worship will ensure “the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years” (v.4). While severe, the refinement would ensure that worship was offered to God in the way it should be, and accepted by him, as the people are led properly in worship once again.

While for many the coming of the Messiah would bring refinement, for others the outcome was judgement. Popular expectation in Malachi’s day was that God’s return would bring judgement on the nations, but God turns this expectation on its head. “Then I will draw near to you for judgment” (v.5) says God; not against the nations but against the people who questioned his justice.

Not only will God draw near to judge, he will himself bear witness between the good and evil of the people (see the first complaint in 2:17). God will “witness against” (v.5) those who violate his moral law expressed in the covenant at Sinai. All those who do not fear God will feel the judgement of God upon them through the Messiah.

Our passage applied

When we are tempted to join with the people of Malachi’s day and ask “where is God? Where is justice? Does God still care when bad people profit from evil deeds?” this passage gives us an answer. God does care, and has brought justice to us through Jesus, our Messiah, who reveals it fully to us.

God does not let injustice stand, but sent Jesus to take the penalty and wrath for our own sins and injustices, that we might be his children. And as his children, he disciplines (Hebrews 12:7-11) and refines us to purify us and our worship. God’s people were called to be a kingdom of priests (Exodus 19:6), and we are called and equipped for the same duty (1 Peter 2:5).

But Jesus also came to bring judgement (Matthew 10:34). Everyone who rejects Jesus’ message and instead prefers to dwell in their sins and “does not believe is condemned already” (1 John 3:18). When Jesus returns, he will bring judgement on all those who do not believe (Jude 14-15).

God does care about justice. God cares about good and evil. God showed his concern for justice by sending Jesus, and will execute final judgement when Jesus returns. We can be thankful that God cares about justice, and instead of giving us the justice we deserve, gives us mercy through Jesus, so we can offer him pleasing worship.

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Read Malachi 2:10-16

Summary

It should not surprise us that the poor teaching of the priests led to a lax morality amongst the people. The priests had turned religion to ritual, and the people’s lack of belief in God’s love had led to cold hearts and empty worship. The priests failed to teach God’s love, and God’s promises symbolised in the rebuilt temple. The people did not follow God’s commands, and so corruption was rife, and justice was absent.

One place justice was absent was in the marriages of Israel. In his fourth message, Malachi takes aim at the men of Israel (chapter 2:10-16). The men of Israel were unfaithful in two ways: by marrying foreign women, and by divorcing their wives.

Oue passage explained

v10-12

The first complaint against the men of Israel was that they were unfaithful to God by marrying foreign wives. If God was their Father (their covenant king) and their creator, why Malachi asks “are we faithless to one another, profaning the covenant of our fathers?” (v.10) God’s people had offended against the covenant by marrying foreign wives – “the daughter of a foreign god” (v.11).

Why do this? God’s people were lacking in influence and wealth. The men were marrying into the families of foreigners who had the ear of the authorities or wealth to make their problems go away. They were forsaking God to solve their problems themselves, and opening themselves to being led astray to follow foreign gods, as their ancestors (like Solomon, see 1 Kings 11:4) did. Years earlier, many of the returned exiles were rebuked by Nehemiah for their foreign wives (Nehemiah 13:23-29).

God’s people, whom he loves (1:1-5), had not shown love and faithfulness to God by marrying each other, but had ritually defiled themselves by marrying foreign women, who were not part of the covenant but worship other gods. Malachi prays that God would bring judgment on all who profane the covenant in this way (v.12).

v13-16

Not only have the men been unfaithful to God, they have also been unfaithful to their wives. The people act out tears in front of God’s temple (more a ritual than actual repentance) because of lack of blessing (v.13), but God’s lack of blessing on them is because they have left the “wives of their youth” – their God-given companion – to marry foreign wives (v.14). Marriage is more than a contract to dissolve when convenient, but described here as a covenant which God is a party to (as a witness).

In verse 15, Malachi references God’s original intent for marriage (Gen 2:23-24) by describing God’s role in marriage as making the husband and wife one, “with a portion of the Spirit in their union” so it is not merely physical but also spiritual. The goal of marriage being to bring “Godly offspring”; that is children brought up in the love and fear of God, not foreign idols.

Malachi closes his rebuke of the mens’ unfaithfulness to God by telling them to guard their hearts and be faithful to their wives (vv.15, 17). If they do not do this and divorce their wife, they cover “his garment with violence” – metaphorically staining themselves so that they are not fit to come into God’s presence (v.16).

Our passage applied

We are reminded with this passage of the importance God places on marriage, and of remaining faithful in it. God is faithful to his covenant, caring for his people and showering them with his love and mercy. Marriage is also a covenant, between two humans with God as a witness, in its ideal a lifelong physical and spiritual union which makes space for the raising of covenant children. We ought to pray that those of us yet to marry may find Christian spouses, and those of us married may continue in love and faithfulness. 

This is the ideal which Christians ought to seek for their own marriages, and is spoken of in this way in the New Testament too (eg, Mark 10:1-12, 1 Corinthians 7). As any parent or child of a “mixed” marriage can attest, it is certainly easier when both parties are rowing in the same direction! So we should also pray for those where only one party trusts in Christ, that God will soften hearts and fulfil his covenant promises, by the witness of the believing spouse (1 Cor. 7:14).

But we must also recognise that we live in a sinful, messy world. Sometimes, divorces happen. Some of us know the pain personally, or through loved ones. When divorce happens, we ought to encourage the suffering believer with the faithfulness of God. God knows what it is like to have another party break covenant, yet we can rely on God because he is always faithful.

God desires faithfulness – to each other, to our spouses, and to him. We can be thankful that even as we are not faithful to our loved ones and to God as we ought to, God is faithful, merciful, and forgiving to us. A true faithful loving husband to his bride, the Church.

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Read Malachi 2:1-9

Summary

God’s people were afflicted by troublesome priests. They were supposed to lead God’s people in pure worship, but had turned religion to ritual, and the people’s lack of belief in God’s love had led to cold hearts and empty worship. The priests failed to teach God’s love, and God’s promises symbolised in the rebuilt temple. The people did not follow God’s commands, and so corruption was rife, and justice was absent.

In the third message of God to his people through Malachi, the corrupt practices of the priests are brought into focus. In verses 1 to 9 of chapter 2, God announces a curse on the prophets, because they had not lived up to their calling, and instead had corrupted their practices and worship.

Our passage explained

v1-7

In verses 1 to 3 of chapter 2, God announces a curse on the priests. “If you will not listen, if you will not take it to heart to give honour to my name, says the LORD of hosts, then I will send the curse upon you and I will curse your blessings” (v.2). The priests offered impure, unacceptable sacrifices to God, and announced God’s blessing despite this, so God promised that if they continued in these practices they and their blessings would be cursed.

The curse would extend to a rebuke on their offspring (who would be future priests). The priests themselves would be treated as unclean and banished from the temple (v.3). The priests, who were supposed to be holy, would be treated like the offal and dung of their sacrifices and removed from God’s presence.

The reason for the curse is that the priests had failed in their calling (vv.4-7). God called Levi’s tribe to serve as his priests and servants in the midst of Israel, which Malachi calls “my covenant with Levi” (v.4). Their duties were to teach and rebuke, bringing life and peace with God to those who listened (v.5), and awe-filled worship of God (v.6).

The priests were the teachers of God’s people. They were responsible for teaching God’s law. In verse 6, this is described idealistically as “true instruction was in [Levi’s] mouth, and no wrong was found on his lips.” The priests walked with God, and led others to turn away from their sins. This was the ideal which they were called to: as God’s messenger, “the lips of a priest should guard knowledge, and people should seek instruction from his mouth” (v.7).

v8-9

Sadly the priests had not lived up to the ideal, but instead were known for their corruption (8-9). They had “turned aside from the way… caused many to stumble by [their] instruction” and “corrupted the covenant of Levi” (v.8). Instead of teaching the righteous law of God and his gracious mercy to his people, they taught “dead orthodoxy” or led the people astray like false teachers. 

Moreover, they showed partiality in their teaching (v.9), giving special treatment to the rich and powerful over the poor and powerless, a particularly disgusting thing in God’s eyes. For this, God would make them “despised and abased before all the people”, so they would get the opposite of what their special treatment was designed to get: power for themselves.

Our passage applied

For God’s Teachers

The curse handed down on these God’s troublesome priests is a reminder that God pays particular attention to the teaching of his people. The book of James tells us that not many should want to become teachers, because God will judge them more strictly (James 3:1). Teachers play a particularly important role as undershepherds, helping guide “the flock” in the way and how to honour and serve God. 

Teachers of God’s people must remember to instruct all of God’s word, as he has announced it. They should try not to sugar-coat it or deliver messages which please the wealthy and powerful, and leave the poor and oppressed weary and suffering in their sins. The preacher is God’s messenger, instructing and guiding God’s people in holiness.

For God’s People

As God’s people, we must listen to God’s messenger, and encourage him to preach and teach without fear of man or the favour of any people. As the preacher explains to us God’s words, he helps us to: walk in God’s ways, be thankful and worshipful for God’s saving acts, and helps us to turn from our sins. He helps us, as priests of the New Covenant, to go and teach others to serve and worship God.

But we can also be thankful that even though the best undershepherds God gives us are sinners and fall short of their calling; we have a true and faithful priest and teacher in Jesus. Jesus did not care if his listeners were rich or poor; he faithfully taught anyone of any position, and intercedes for all who believed. 

Jesus is God’s messenger to the highest extent, who fulfilled the priestly calling in all its duties and roles. He bore the curse meant for us, so that we may be blessed by God. As we follow Jesus and listen to his instruction, we will have life and peace with God.

Resources

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Read Malachi 1:6-14

Summary

God’s people did not believe God loved them, and it affected the way they worshipped. They had listened to God’s command to rebuilt his temple, but they could not see the covenant blessings they expected in response. Religion turned to ritual, corruption was rife, justice was absent, God’s people were still ruled by outsiders.

God sent the prophet Malachi to encourage God’s people to renewed trust, repentance of their sins, and promising the arrival of Jesus, the Messiah. After reminding of God’s unchanging covenant love for all of his chosen people, God turns his attention to the cold hearts and empty worship of his people. In verses 6 to 14 of chapter 1, God rebukes the empty worship coming from a cold heart, promises future pure worship, and announces a curse on empty worship.

Our passage explained

v1-10

Malachi’s second message to God’s people begins with a rebuke of empty worship. God’s people had questioned God’s covenant love (v.2), and this questioning had brought cold hearts. As a result, while servants may honour their masters and sons their fathers, the priests showed no respect for God by offering polluted animals as sacrifices (vv.6-7) when he is deserving of far greater honour.

Offering animals which were ceremonially unclean and unacceptable, such as “blind animals in sacrifice” or “those that are lame or sick” (v.8) was a direct violation of God’s Ceremonial Laws, and reflected unbelief in what the various sacrifices pointed forward to: Jesus’ perfect unblemished sacrifice. So like a ruler rejecting the second-best offerings of his subjects, God rejected their sacrifices and showed no favour to those who did not trust him (vv.8-9).

The polluted, heartless offerings were so offensive to God that he stunningly cries out “oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain!” (v.10). It would be better if the temple was closed, the altar fires extinguished, and sacrifices ceased. The wrong sacrifices offered by those with cold hearts, even if offered in the right place, are not acceptable to God.

v11-14

In direct contrast to the cold hearts and empty worship of Malachi’s day, God promises a future pure worship pleasing to him. In verse 11 he states “from the rising of the sun to its setting my name will be great among the nations”; a phrase which refers to a future time of judgment and restoration of true order under God’s holy reign (eg, Psalm 50:1, Isaiah 59:19). 

In this future time of God’s victory and triumph over his enemies, “in every place incense will be offered to my name, and a pure offering” (v.11). The gentile nations who then pursued idols would turn to God and worship him in an acceptable way. This will happen because God’s “name will be great among the nations” (v.11).

Since in the future time of God’s victory and triumph pure worship will come from all the nations, God announces a curse on their empty worship. God returns to his complaint at the unacceptable offerings made by God’s people, and points out that the people make matters worse by claiming “‘What a weariness this is,’ and you snort at it” (v.13). Worshipping God? How inconvenient. Why would God answer people who approach him like that?

To those who worship with empty hearts, who promise God their best if he comes to their aid but offer up something lesser, God says “Cursed be the cheat” (v.14). God will not accept those who try and deceive him, because he is “a great King… and my name will be feared among the nations.”

Our passage applied

This passage is an important reminder to check our motives and our attitudes in coming to worship God. If we are acting out of tradition but with cold hearts – singing the lyrics with our mouths but not our hearts, and scrolling through Facebook during the sermon – we cannot expect God to hear our prayers. God wants us to worship him in spirit and in truth (John 4:21-24) as our true Father and master, not out of routine.

It also reminds us to think about where we place our giving to God in service, time, devotion, and money. Is it done from a cheerful heart (2 Cor 9:7) or with a sense of reluctance? on the scale of “what a pain” to “what a delight” where do we place these opportunities? In truth, for all of us, we ought to pray that God helps us to see greater delight and opportunities to spend time with him in prayer, and in devotion of “our best” for his glory.

But as we acknowledge our failure we can also rejoice in the promise central to this passage, in verse 11. Right now God is gathering us, a kingdom of priests, to offer pure sacrifices to him. The weaknesses of “our best” are purified by the righteousness of Christ swapped to us for our sin. And the Holy Spirit has given us warm hearts to offer worship in spirit and truth, which God desires.

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Read Malachi 1:1-5

Summary

The people of God listened to God’s prophets Haggai and Zechariah; they rebuilt God’s temple. But it still seemed like God was not with them. Religion turned to ritual, corruption was rife, justice was absent, God’s people were still ruled by outsiders, and the promised blessings did not seem to eventuate.

God sent a prophet, Malachi (whose name means “My Messenger”) to encourage God’s people to renewed trust, repentance of their sins, and promising the arrival of Jesus, the Messiah. God’s first message through Malachi was a reminder of the love of God for his covenant people, his grace in electing his people, and contrasts this with the fate of those outside the covenant.

Our passage explained

v1-2

Firstly, God reminds his people of his covenant love. God sends an oracle to Israel by the prophet Malachi (v.1). He begins this oracle with the message “‘I have loved you,’ says the LORD” (v.2). The God who declares his love is Yahweh (“the LORD”), the same God who spoke to Moses and the people’s ancestors (Exodus 3 & Devotional).

The reminder of God’s love brings to mind similar statements God has made. For instance, God told his people “it is because the LORD loves you and is keeping the oath that he swore to your fathers, that the LORD has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt” (Deuteronomy 7:8). 

Likewise God said “I have loved you with an everlasting love; therefore I have continued my faithfulness to you” (Jeremiah 31:3). God’s love expressed is his love for those he has a covenant relationship with, where he promises to save, bless, and deliver.

Secondly, we see in this passage a reminder of God’s grace in electing his people. The people question how God has loved them, in spite of their situation (v.2). God responds with an example of how he has chosen them, saying “‘Is not Esau Jacob’s brother?’ declares the LORD. ‘Yet I have loved Jacob but Esau I have hated’” (vv.2-3). 

God chose Jacob over Esau, the older brother, to show his blessings and bring forth a people from whom the Messiah would come. This was not based on anything special about Jacob or his deeds, but an act of God’s mercy based in his sovereign choice (see Romans 9). The same applied to those of his covenant people who responded to Malachi’s message in faith, and also us.

v3-5

Having reminded of his love and his grace, God contrasts this with the fate of those who are not part of his covenant community. In verses 3 through 5, God contrasts Israel (Gen 32:28) with Edom, Esau’s descendants. Where God has brought his people back from exile and enabled them to rebuild his temple, “I have laid waste his [Edom’s] hill country and left his heritage to jackals of the desert” (v.3). 

The Edomites “may build, but I will tear down, and they will be called ‘the wicked country’” (v.4). The Edomites do not know God’s covenant love, but only his righteous judgment and anger, as “the people with whom the LORD is angry forever” (v.4) because of their sins.

God promises they will see God’s contrasting anger with those outside his covenant, represented by Edom. “Your own eyes shall see this, and you shall say, ‘Great is the LORD beyond the border of Israel!’” (v.5). As they see Edom’s destruction unfold, they will see God is sovereign over all things and all people, and brings both judgment (on Edom) and mercy (on his people).

Our passage applied

We also can wonder if God truly loves us when we go through trials and troubles in life. We are too easily sold on the lie that if you become a Christian, everything will be fine. But the Bible does not teach that. Even though we have not yet arrived at that blessed day when God will finally banish sin from this world, God still is faithful to his promise to bless, save, and deliver us because of his goodness and covenant love.

We are also reminded that God’s love is not because of us, but because of God’s mercy and choice. Once we were far off, aliens to the covenant of promise, destined for destruction like the Edomites. “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Ephesians 2:13). We no longer fear God’s final judgment because we have been freed from the guilt and power of sin by Jesus Christ.

These words are an encouragement to us to persevere in trusting God, even through the hard times. God’s love for us, his covenant people, is unchanging. He will save and deliver us, those whom he has chosen, and we will see with our very eyes the final defeat of all those who oppose God and remain aliens to his covenant.

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