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Sunrise over scandanavian lake - Psalm 4

Psalm 4 – Finding Peace in God

Read Psalm 4

Summary

Life is full of troubles and distress. These troubles and distresses can come from circumstances in life (health, life transitions, death of loved ones) or from the attacks of others on us. King David was no stranger to the troubles and distresses of life, both in his youth and in his days as King of Israel.

Psalm 4 is a song written in a time of distress, possibly similar in circumstances to Psalm 3. Psalm 4 expresses confidence in God, in whom we may find peace in times of distress. After a brief prayer to God to hear his call, David describes his enemies and calls them to repentance, and then closes with a confident prayer in God’s protection and peace.

Our passage explained

v1-5

In the first verse of Psalm 4, David calls out to God asking him to hear his prayers. “Answer me when I call, O God of my righteousness!” David asks his covenant-keeping God to hear his prayers, recognising that it is God who gives him his righteousness, not his own deeds. God has previously “given me relief when I was in distress” so David desires God to hear his prayer now: not because God is required to, but out of his graciousness.

In verses 2 through 5, David then describes his enemies who are causing his present distress and calls them to repent. In verse 2, he accuses them of worshipping false gods. He asks “how long shall my honour be turned into shame?”, a polite reference to exchanging God (“my honour/glory”) for idols (cf. Ps. 106:20, Romans 1:21-23). As a result they “love vain words and seek after lies.”

In contrast to David’s enemies, who have sought after false gods, the godly are set apart by God. His enemies should know that “the Lord has set apart the godly for himself” (v.3) and that “the Lord hears when I [David] call to him.” God has reserved those who seek him as his own possession, and listens when they cry out in prayer to him. God keeps his covenant promises with all who seek him.

David then calls on his enemies to repent of their wickedness and turn to God. They ought to “be angry, and do not sin” (v.4, cf. Eph 4:26), turning away from their anger and instead coming in trembling fear before God. He tells them to “ponder in your own hearts on your beds, and be silent”. They should reflect on their ways in the evening. Like the righteous, knowing the evil in their hearts, they should “offer right sacrifices, and put [their] trust in the LORD” (v.5).

v6-8

Finally, David returns with a confident prayer in God’s protection and peace. In verse 6 he relates the words of (presumably) sceptics, who say “Who will show us some good?

Lift up the light of your face upon us, O LORD!” The sceptics mock and using phrasing from the Aaronic blessing (Numbers 6:24-26) suggest that God has not blessed them materially with prosperity, perhaps suggesting that they consider worshipping God as conditional on him blessing them.

Unlike the sceptics who view God’s blessings only in terms of material wealth, David sees God’s blessing differently. “You have put more joy in my heart than they have when their grain and wine abound” (v.7). God provides joy even in the midst of trouble and distress, which is far greater than the occasional blessing of food and drink at harvest festivals.

The joy which David has received means “In peace I will both lie down and sleep; for you alone, O Lord, make me dwell in safety” (v.8). Peaceful sleep comes to David because he knows God is his protector, who watches over him and gives him joy even in the middle of difficult days.

Our passage applied

So how do we find peace in times of trouble and distress? The answer, according to this Psalm, is to put our trust in God. Like David and “the godly,” all those who worship God and not false idols are set apart by God as his possession.

As David calls his enemies to do, so too should we meditate on the evil in our hearts and seek forgiveness from God through Jesus’ sacrifice. To know God’s love and his comfort, we should come trembling before the holy God, worshipping and trusting him, and receiving his faithful mercy.

Because God is faithful, he gives joy in the midst of sorrow to all his children, better than the joy we experience in days of celebration (eg, weddings, Christmas, and such). This joy, knowing his love and ability to protect us (Jude 24) is a comfort that should help us sleep at night. It assures us of our eternal safety, even in times of distress. God’s joy helps us carry on, even when all seems lost.

In times of trouble and distress, like David we should cry out to God. Come to God in prayer, trusting in his mercy and goodness, and receive from God the joy in your heart that is better than feasting.

Resources

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Sailors on ship in storm - Psalm 3

Psalm 3 – Save Us, O Our God

Read Psalm 3

Summary

There is a terrible lie told in parts of modern Christianity – the idea that trusting in Christ will solve all our problems and that we will face no opposition for our beliefs. The reality is quite different, and many of the psalms express the reality of struggle, opposition, and oppression.

In Psalm 3, the first psalm explicitly attributed to King David, we see David cry out to God for help as he flees the rebellion of his son, Absalom (2 Samuel 15-18). David cries out to God, acknowledges his confidence in God, and expresses hope in his deliverance. These words are of equal comfort to us as well in days of need.

Our passage explained

v1-2

Psalm 3 begins in verses 1 and 2 with King David crying out to God. “O LORD, how many are my foes! Many are rising against me; many are saying of my soul, ‘There is no salvation for him in God.’”

This cry of anguish occurred because many of his people turned to his rebellious son, Absalom, who was attempting to seize power. David cries to his covenantal God (by calling on God’s covenantal name, printed in our Bible as LORD), announcing his despair over his abandonment by many of the people of Israel.

The cry of anguish not only expresses despair over many (repeated three times) who have deserted his cause, but also the words they express. David mourns that they believe God will not save him: that the God who anointed and established him in the kingship, and whom he has faithfully served, will not be faithful to David in his hour of need.

v3-4

Despite the words expressed by his internal enemies, David in verses 3 to 4 still acknowledges his confidence in God. While others seek him harm, “you, O LORD, are a shield about me, my glory, and the lifter of my head” (v.3). Despite the opposition he faces and his flight from Jerusalem, he sees his covenant-keeping God as his protector and the one who would lift him up to his rightful place as king.

David’s confidence came from his knowledge of God’s love. “I cried aloud to the LORD, and he answered me from his holy hill” (v.4). David knows that in other times he has called upon God as his shield and helper, and has been answered. So too this time, God will answer his cries from his earthly abode, the Temple in Jerusalem.

v5-8

The confidence which David has in God leads him to express hope in his eventual deliverance from his enemies (vv.5-8). Absalom may have many followers, but David has God on his side. As a result, “I lay down and slept; I woke again, for the LORD sustained me” (v.5) and kept him from harm as he slept. David has no fear of the many thousands who have left his side to rally behind Absalom’s banner (v.6).

If David is to be delivered, then God is the one who shall defeat his enemies. Therefore, he calls on God to “arise” and “Save me, O my God!” (v.7) His call to God to arise expresses confidence that God’s power to deliver is about to be displayed. The victory of God for David will be complete, “for you strike all my enemies on the cheek; you break the teeth of the wicked”. God does not grind his enemies to stalemate, but defeats and removes their power to oppose.

Psalm 3 ends on a climax as David contradicts the many who oppose him, expressing his confidence in God to save. “Salvation belongs to the LORD; your blessing be on your people!” (v.8). David prays that not only will the salvation (or deliverance) he expects be just for him, but for all God’s people. David asks God to bless all those who are God’s people, not just himself.

Our passage applied

Like David, we can pray, recite, or sing this psalm taking the same comfort from God’s faithfulness. God is unchanging, and his faithfulness to his people does not change. For all who trust in God, he promises to deliver.

In times of trial, when the church is attacked or we are troubled for our beliefs, even by those who falsely call themselves Christians, this psalm offers the same words of comfort. 

We can be confident in God’s love for us, his people, and rest in him even though innumerable foes may oppose. God will ultimately vindicate and deliver us, even though we go through troubles in this life. Whether this deliverance is expressed in victory now or final vindication on the Last Day is a matter of God’s wise decree.

But most of all, we can proclaim these words because God has delivered us from the Devil, from sin, and from death through Jesus (whose name comes from the Hebrew word for deliverance). This deliverance and complete victory for us is not just for one or two alone, but for all God’s people.

So in times of difficulty, we can join David and call out in hope: ‘Save Us, O our God!

Resources

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Picture of Earth from Moon - Psalm 2

Psalm 2 – Jesus Reigns

Read Psalm 2

Summary

When a new king or queen of Great Britain (and hence, New Zealand) is coronated, an elaborate process is followed of swearing oaths and placing a crown on the new monarch’s head. After this, those in the crowd give homage to their new monarch, swearing that they submit to the monarch’s reign.

Psalm 2 encourages us to give homage to King Jesus, God’s anointed ruler. Like Psalm 1, it serves as an introduction to the wider book of Psalms. Psalm 2 contrasts the rebellious nations with God’s divine reign, his appointment of his Son as king, and ends with a call to allegiance.

Our passage explained

v1-3

Firstly, in verses 1 to 3 we see the rebellious nations described. Verse 1 asks “Why do the nations rage and the peoples plot in vain?” The question is asked not out of frustration or sadness, but astonishment. The Psalmist is rhetorically pointing out the stupidity of trying to plot against God, the Creator and sustainer of all things, rather than meditating on God and his word (Psalm 1:2).

In verses 2 and 3 the pointless plotting is described. “The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed, saying, ‘Let us burst their bonds apart and cast away their cords from us.’” This describes the state of the rulers of nations today as in rebellion against God and his Messiah (which means “anointed one”). Whatever anger and rage they throw against God’s people is a reflection of their hatred of God.

v4-7

Secondly, we see God’s divine reign displayed. In verse 4, God looks down from heaven in his sovereignty and laughs derisively at the nations trying to rebel against him. He holds the power of life and death over them, and will one day come to judge them for their rebellion, speaking “to them in his wrath, and terrify[ing] them in his fury” (v.5). His declaration will be “As for me, I have set my King on Zion, my holy hill” (v.6). His anointed one is established as King, despite the plotting of the nations.

Thirdly, we see the appointment of God’s Son as king. Here the King himself speaks what God told him. “The LORD said to me, ‘You are my Son; today I have begotten you’” (v.7). These words, quoted in the New Testament (eg, Acts 13:33, Hebrews 1:5, 5:5) are the decree that Jesus, God’s Son who took on flesh and dwelt among us, is the sovereignly appointed King whom God has established (v.6).

v8-12

God’s Son will inherit all the nations and execute judgement for God. In verses 8 and 9, we see God promises his Son “Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.” The Messiah’s rule will cover all the nations of the earth, not just Israel. And all those who oppose Jesus’ rule, such as the kings and rulers of the earth from verses 1 and 2, will be shattered by Jesus’ judgement.

Psalm 2 closes with a call to allegiance. The kings who rage and plot in vain are called to be wise and heed the warning of previous verses (v.10). They should “Serve the LORD with fear, and rejoice with trembling” (v.11) and pay homage to the Messiah (literally “Kiss the Son” which was an ancient sign of submission, v.12). Failure to do so will arouse his anger, and lead to their perishing.

Comfortingly though, the psalm ends on a positive note. “Blessed are all who take refuge in him” (v.12). While wrath and destruction comes to those who continue to deny the Messiah’s reign, everyone who trusts in him is blessed, tying back to the promises of Psalm 1.

Our passage applied

Jesus is the ruler appointed by God to reign over his church, and one day over all of Creation. One day soon Jesus will subdue all the nations that still foolishly plot in vain. His dominion will have no end (Dan 7:11-14). After crushing all rebellion, he will deliver the kingdom to his Father (1 Cor 15:24).

As we see persecution against our brothers and sisters in other nations, and perhaps even see the rise of official persecution again in the West, these words are a comfort for us. The nations may plot and try to overthrow God; to destroy his kingdom by attacking the Church. But God will have the last laugh, Jesus will have the final word. All those who oppose God and his Son will be forced to acknowledge his rightful rule, pay homage to his anointed king Jesus, or face his rightful judgement.

As we wait for that final day when all opposition will cease, we should take refuge in God. It is only in God and his appointed Son as King that we find refuge for our weary souls from the storms of God’s wrath.

Resources

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boy walking in woods - Psalm 1

Psalm 1 – Blessed is the man

Read Psalm 1

Summary

Perhaps you have heard of “two ways to live” which is an evangelistic tool for helping people understand their need for Christ. We either live our own way, or God’s way. Psalm 1, which serves as a theological introduction to the book of Psalms, makes clear the contrasting ways which people live, and their resulting destiny. It contrasts between the blessed man who delights in following God, and the wicked man who follows his own ways.

Our passage explained

v1-3

The righteous man lives his life near to God. Verse 1 of Psalm 1 pronounces a blessing on the righteous man who does not walk “in the counsel of the wicked”, stand “in the way of sinners”, or sit “in the seat of scoffers” (v.1). The psalmist emphasises progressively that the righteous do not look to the ungodly for wisdom (walk), take the same approach to life as sinners (stand), or make company with those who mock God in word or in their actions (sit).

Instead, the righteous man devotes himself to God. This is expressed in where he finds his source of wisdom and his approach to life. The righteous man’s “delight is in the law of the Lord, and on his law he meditates day and night” (v.2). The teaching and instruction of God is his treasure.

Because his delight is in God, and the teaching and instruction found in his Word, the man is fruitful and firm. He is described as being like “a tree planted by streams of water” (v.3) – a tree transplanted next to a bountiful source of water to help it grow. The tree, blessed with nutrients, “yields its fruit in its season, and its leaf does not wither” (v.3). In the same way, “In all that he does, he prospers” (v.3). The man is blessed, yields great spiritual fruit, and does not wither away.

v4-6

The unrighteous man lives his life far from God, and is a complete contrast to the righteous man. Unlike the blessed, righteous man who is a green tree, the wicked man is “like chaff that the wind drives away” (v.4). He has no substance, no fruitfulness, no roots to endure.

Because there is nothing to hold the wicked down, he “will not stand in the judgment” (v.5). When God judges all things (the idea here is the final judgement), the wicked will be blown away in the winds so to speak while the tree endures. The wicked man will not stand his ground before God, because he has nothing on which to stand.

Likewise, the wicked will not have any right to be a part of God’s people. Just as the wicked will not stand, so too sinners will not be able to stand “in the congregation of the righteous” (v.5). The wicked will be excluded from God’s people, and excluded from experiencing God’s loving presence for all eternity.

The psalm concludes by summing up the contrasting destinies of the righteous and the wicked. In verse 6, it states “the Lord knows the way of the righteous, but the way of the wicked will perish.” God knows and sees all things, and delights in the way of the righteous man who delights in God. God chooses the righteous man who prospers (v.3), but the wicked will perish (v.6).

Our passage applied

This psalm reminds us to seek after God, not our own ways. If we wish to delight in God eternally, we should delight ourselves in the Bible. It is in Scripture where we find teaching and instruction on God, so we may delight in and worship his perfections more and more. It is in Scripture where we find God’s standard of holiness revealed to us, so that we may choose to live in a way which pleases him, rather than following the wisdom of the wicked and the patterns of unrighteousness of sinners.

As we see God’s standard of holiness, we are also brought face to face with our sinfulness. But God’s Word also reminds us of God’s gracious mercy, sending Jesus to take our sins from us and to give us his righteousness (2 Cor 5:21). It is when we trust in God through Jesus, that we are counted as righteous and not as a wicked man. We are freed from the shame and burden of our sins, to delight in God.

As we seek after God, and receive the blessing of nourishment from him, we will be like transplanted trees besides water, bearing fruit. What God began as a good work within us he “will bring… to completion at the day of Jesus Christ” (Phil 1:6). As we bear fruit we will glorify God and show that we are Jesus’ disciples (John 15:6).

Like Moses’ charge to Israel as they entered the Promised Land, Psalm 1 encourages us to “choose life, that you and your offspring may live, loving the LORD your God, obeying his voice and holding fast to him” (Deut 30:19-20). Let us choose a life devoted to God, drawing near to God and enjoying his blessing.

Resources

If you would like to memorise this psalm, try memorising it to a tune. Here is a version set to a modern track – https://youtu.be/FJftEhDEciE

Questions? Please contact us. Inspired? Come and worship with us on Sundays.



field of wheat

Haggai 2:20-23 – A seal on a promise

Read Haggai 2:20-23

Summary

After many years of exile in Babylon, God brought a remnant home to Jerusalem to rebuild God’s temple, the dwelling-place of God (at that point in history) with his people. But opposition brought that rebuilding to a halt, and years passed. God sent Haggai to call God’s people to resume building his temple, reflecting their devotion to him. He promised them future blessing and glory despite their current situation.

In the daily grind of little progress, and the present reality of irrelevance in a backward province, God’s promises may have seemed hard to appreciate. So God sent one final message to Haggai (2:20-23), promising once again to bless his people and glorify his name, with Zerubabbel as the ‘seal on a promise’. He does this by recalling his past judgment of those who opposed him, promising to visit it once again, and certifying it through Zerubabbel.

Our passage explained

v20-22

While God’s words in verses 20-23 are forward-focused, they are announced in the memory of God’s past deeds of judgment. God speaks again to Haggai on the same day as his previous message (v.20), telling him to say to Zerubabbel the Governor of Judea that “I am about to shake the heavens and the earth, and to overthrow the throne of kingdoms. I am about to destroy the strength of the kingdoms of the nations, and overthrow the chariots and their riders. And the horses and their riders shall go down, every one by the sword of his brother” (vv.21-22).

How do these words bring to memory the past judgments of God against those who do wicked deeds, and who oppress God’s people? Simply, by the language used. 

For instance, when God punished the people of Sodom and Gomorrah for their wickedness, Genesis records that “overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground” (Gen 19:25).  

Perhaps most prominently coming to mind, God overthrew the chariots and riders of Pharaoh’s army when he graciously brought his people out of Egypt (Exodus 14:23-28). Then God destroyed the wicked Canaanites (Deut 7:1-5) by the hand of Israel.

All of these examples (and others recorded in Scripture in the historical books of Joshua to 2 Chronicles) demonstrated God’s faithfulness to his covenant, to punish those who reject him and do evil, and to ultimately defeat those who sought harm to his people.

As a result, the promise of God in verses 21-22 are not empty threats. God “has form” in his past dealings, and promises again to his people that he will act once again to appear and shake the heavens and earth, to overthrow kingdoms who rage against God in vain (Psalm 2). As God promised in Haggai 2:6, he will overthrow those who do wicked deeds, and all the ill-gotten spoils of the nations will be brought before God’s feet, to whom they truly belong.

v23

To further certify God’s intentions, he puts a seal on a promise, certifying his intent. In verse 23, God states “On that day… I will take you, O Zerubbabel my servant… and make you like a signet ring, for I have chosen you, declares the LORD of hosts.” God likens Zerubabbel to a signet ring (or a seal), which was used as an official stamp (with wax) to certify documents.

Our passage applied

Zerubabbel has been chosen by God as the way by which God certified his promises to his people. As we know from elsewhere, Zerubabbel was a descendent of David (1 Chronicles 3:19). He was also an ancestor of Jesus (Matthew 1:13). 

Zerubabbel acting as Governor (that is, the political leader) of his people in Judea was a seal of God’s intent to fulfil his covenant promises to his people, expressed through the ages. The sins of previous kings descended from David were not the end of God’s promises, which were renewed by placing another son of David over God’s people. Those promises included the promise of the Messiah, descended from David, who would rule his people and the nations and take away their sins.

With the benefit of time, we can see God working out his promises to his people in 520BC, as he sent Jesus to take away the punishment our sins (Isaiah 53:5-6) and bring about the Kingdom of God, made without hands, which cannot be shaken (Hebrews 12).

We have added reason then to look up from the toil in front of us and look forward to God’s promises made. As we have read in Haggai and also read again in passages like Hebrews 12, God will not leave the cries of the righteous unanswered. God will bring judgment and deliverance, saving all who trust in him.

We toil in our labours and at times reap sparingly, strive to rid our lives of sin, and sow seeds of the kingdom which do not always seem to sprout. But this passage reminds us that God keeps his promises, and will defeat his enemies as he did in the past, once and for all. He has already won the decisive battle through the cross, as Jesus overcame our great foes sin and death.

God keeps his promises.

Resources

Questions? Please contact us. Inspired? Come and worship with us on Sundays.

See also



Lightning

Malachi 4:1-6 – The coming of the LORD

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.

Resources

Questions? Please contact us. Inspired? Come and worship with us on Sundays.



Scrabble

Malachi 3:13-18 – Hard words

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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Combine harvester

Malachi 3:6-12 – Rekindling generosity

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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Gavel and block

Malachi 2:17-3:5 – Where is the Justice?

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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Wedding

Malachi 2:10-16 – Faithless husbands, faithful God

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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Questions? Please contact us. Inspired? Come and worship with us on Sundays.