Prophets, Prophecy and the People of God

Transcription

1 Lesson 17 1 Prophets, Prophecy and the People of God Malachi "My Messenger" Introduction: I. The man. A. The name Malachi means "My Messenger" (Mal 1:1; 3:1). 1. Nothing is known about the personal life of the prophet because his name does not appear anywhere else in the Bible. 2. Some theorize that Malachi was not meant to be a proper name but rather a description of some unknown prophet's work as a "messenger" of Jehovah. a. Haggai was called "the Lord's messenger" (Hag 1:13). b. The Septuagint 1 translates the phrase "by Malachi" (1:1) as "by the hand of his messenger." 3. However, there is no conclusive evidence to suggest the prophet's proper name was not Malachi. II. The date. A. Opinions vary as to the date of Malachi. 1. Most believe the book was written during the Persian period after the reconstruction and dedication of the Jerusalem temple (Mal 1:10 cf. 3:1, 10) a. The prophet spoke of the people's "governor" (Mal 1:8), as did Haggai (Hag 1:1), and Nehemiah (Neh 5:14; 12:26). b. The spiritual condition of the people at the time seemed to be contemporary with Nehemiah (e.g. Neh 5:1-13; 13:4-12). 1 Septuagint: the Greek (Koine) translation of the Hebrew scriptures (Old Testament), including the Apocrypha, for the benefit of Greek-speaking Jews, but also accepted by Christians, including the apostle Paul who frequently quoted from it. Translated in Alexandria, Egypt between BC, the Septuagint is designated by the Roman numerals LXX (70) to indicate the number of scholars who allegedly participated in the project.

2 Lesson 17 2 B. Some doubt that Malachi preached during Nehemiah's governorship. 1. For example: a. Malachi (1:8) implied gifts were offered to the "governor." b. Nehemiah expressly declined to accept such offerings (Neh 5:15,18). 2. However, the abuses Malachi attacked were similar to those Nehemiah found on his second visit to Jerusalem (c. 432 BC) (e.g. Neh 13). a. So, it is likely that Malachi prophesied shortly before that time probably between BC. 3. Jewish religious life had seriously deteriorated in Malachi's time. a. Priests had become lax and morally degenerate. b. Defective and inferior sacrifices were offered upon the alter of burnt offering. c. The people were neglecting their tithes. d. Divorce was common. e. And God's covenant was ignored or forgotten. III. Historical background. A. Seventy years in Babylonian captivity had done little to turn the hearts and minds of the people back to God. 1. For a complete picture of the conditions in Judah and Jerusalem at this time read: a. Ezra b. Nehemiah 13. IV. The book. A. Malachi is divided into three main sections. 1. Severe rebuke of corrupt priests (Mal 1:6-2:9). 2. Condemnation of unlawful divorce and marriage to foreign women (Mal 2:10-16). 3. Reprimand unbelief, immorality, and religious indifference of the people; and announce the coming day of the Lord (Mal 2:17-4:6).

3 Lesson 17 3 B. After the introduction (Mal 1:1), the book is also divided into seven subsections. 1. Jehovah loved Israel (Mal 1:2-5). 2. A denunciation of priests and Levites who dishonored and showed disrespect toward God; who were indifferent toward the Law of Moses; and who were apathetic toward the covenant relationship with the Lord (Mal 1:6-2:9). 3. A strong rebuke against the people for their treachery in profaning the covenant of marriage (Mal 2:10-16) a. Some interpret this section as a metaphor of Judah having abandoned (put away) the religion of its youth (2:11). b. However, Malachi addressed the same sin mentioned by Ezra and Nehemiah. (1). The people were rebuked for divorcing their Jewish wives to marry foreigners (2:11; cf. Ezra 9-10; Neh 13:23-31). (2). The prophet declared such marriages were a violation of God's intention to preserve for Himself a "godly offspring" (2:15). 4. People began to doubt if Jehovah was still a God of justice, but things would soon change (Mal 2:17-3:7). a. Another messenger would be sent by the Lord to prepare the way for His (the Christ) coming to His temple (spiritual temple). (1). The Messiah will purify "the sons of Levi" the priesthood. (2). He will also purge the land of sinners in general. b. They had not faithfully kept the Law since the days of their forefathers. (3). If they returned to the Lord, He would return to them. c. John the Baptist was the messenger who prepared the way of the Lord (Mal 4:5-6; cf. Luke 1:11-17; Matt 11:7-14). (1). John would come in the spirit of Elijah, and "turn the hearts of the fathers to the children, the hearts of the children to their fathers." d. John the Baptist also warned that the Messiah would bring judgment (Luke 3:15-17; Matt 3:7-12) 5. The prophet Malachi accused the people of defrauding God (Mal 3:8-12). a. They had grown slack in paying tithes and other financial obligations.

4 Lesson 17 4 (1). The self-centered greediness and love of money in the days of Haggai (Hag 1:2-11) continued to exist in the days of Malachi. (2). Although they had extorted the poor, the widows, and the orphans, their greatest theft was in robbing God by not paying tithes. b. As a result, they suffered drought, locust, and famine just as Haggai had previously warned (Hag 1:11). c. If the people wanted the blessings of God to return, they would need to take the first step of faith and do what God commanded. 6. Some scoffed at the Lord's warning saying, "It is useless to serve God; what profit is it that we have kept His ordinance" (Mal 3:13-4:3). a. It was true that the wicked prospered (3:14-15). b. But Jehovah knew those who were His (a book of remembrance was kept). (1). A day of judgment was coming when there will be a clear distinction between the good and the evil. (2). The wicked will be destroyed, and the righteous shall be blessed. 7. A final exhortation to obey the Law because "the great and dreadful day of the Lord" was coming (Mal 4:4-6). a. After the coming of the Messiah (Jesus), the nation of Israel would be destroyed. b. But a future final "day of the Lord" would bring an end to all creation at the end of time. Outline of Malachi. I. A severe rebuke of corrupt priests (1:1-2:9). A. God affirmed His love for Israel (1:1-5). 1. The "burden" (oracle) was the word of Jehovah spoken through His prophets (v. 1; cf. Zech 9:1; 12:1). a. From the very beginning Malachi affirmed his message was inspired of God (cf. 2 Pet 1:20-21).

5 Lesson 17 5 b. The name "Israel" ("Jacob") appears four times in the book (1:1, 5; 2:16; 4:4) and refers to the entire nation in covenant relation with the Lord. c. Although God loved Israel, the nation had returned His love with ingratitude and indifference. 2. They doubted the geniuses of His love, even though the Lord had previously demonstrated it in two ways (vs. 2-5). a. First, God had chosen the nation from Jacob's descendants rather than Esau's (cf. Gen 25:23-27; Rom 9:8-13). b. Second, the Lord restored Israel to their land, but refused to restore the Edomites to theirs (i.e. Jer 49:7-22) B. Priests were rebuked for their irreverence (1:6-14). 1. God's love for Israel was in stark contrast to their love for Him (vs. 6-7). a. A son gave more honor to his father, and a servant gave more honor to his master than they gave to the Creator of heaven and earth. (1). The Law was very specific concerning the son and his father (cf. Exo 21:15, 17; Deut 21:18-21). (2). From the beginning Jehovah claimed Israel as His sons and daughters (cf. Exo 4:22; Deut 32:6; Isa 43:6; 63:16; Hos 11:1). b. And yet the priests in Malachi's day challenged the Lord's assessment. (1). In despising the name of the Lord, the priests despised all that His name represented His holiness, glory, and majesty. c. The proof of their sin was seen by offering defiled food (polluted bread) on the alter, and by the priest's neglect and indifference toward the Lord's table. 2 d. It was their actions, not their words, that said the worship of Jehovah was contemptable. 2. The sacrifices offered to God were blind, lame, and sick (vs. 8-9; cf. Lev 22:20-24; Deut 15:21). a. They offered to the Lord what they would be too ashamed to offer to their governor. 2 The alter upon which the sacrifices were offered.

6 Lesson 17 6 (1). If the governor would find these "gifts" contemptable and disrespectful, imagine how Jehovah saw them. b. Furthermore, those offerings required no personal sacrifice. (1). The blind, lame, and sick could be purchased at a bargain price. (2). They had apparently convinced themselves the nature or quality of their sacrifice did not matter; just the act of making the offering. (a). Why should the Lord be concerned about the quality if they were keeping the Law by giving to the Lord? (b). Plus, this was a sacrifice they could make joyfully it cost them little or nothing at all. c. Therefore, they were to seek Jehovah's "favor" (grace, mercy) knowing the Lord would not be favorable toward them while they showed such contempt and disrespect. d. Could there be a parallel in the way we offer gifts to the Lord today? (1). Have we convinced ourselves that it's not the quantity of our giving that matters, but only that we give joyfully (cf. 2 Cor 9:7)? (2). If true, how does this fit with the context of 2 Corinthians 8-9? (a). Giving sacrificially out of poverty (2 Cor 8:1-2). (b). Giving even beyond our ability (2 Cor 8:3). (c). Giving because we have first given ourselves wholly to the Lord (2 Cor 8:5). (d). Giving as an act of grace (2 Cor 8:6). (e). Giving with an eager willingness and a desire to give (2 Cor 8:10-11). (f). Giving in equal measure to what we have received (2 Cor 8:12). (g). Giving plentifully to supply financial needs regardless of what others do (2 Cor 8:13-14a). (h). Giving enthusiastically (2 Cor 9:2). (i). Giving generously because we have reaped generously (2 Cor 9:5-6).

7 Lesson 17 7 (j). Giving voluntarily, cheerfully, and with a determined purpose (2 Cor 9:7). (3). Is it possible the sacrifices in the days of Malachi would have been different if they had been given in the way the Corinthians were admonished to give? 3. The Lord expressed His contempt for their insincere, indifferent, and irreverent giving and worship (v. 10). a. Reverence and respect for the Lord was shallow at best. b. Their offerings were so detestable that the Lord longed for someone anyone to "shut the doors" 3 or "gates" (to the temple) to prevent further vain and defiled worship. (1). Their worship was merely an outward display of devotion with no inward substance (cf. Matt 15:7-9; Isa 29:13). (2). Outward displays of worship are of no use unless they are authorized by God and originate in the heart of a faithful obedient worshipper. 4. But a day would come (under the Messiah) when the Gentiles would honor the Lord and offer acceptable sacrifices (v. 11). a. Clearly a reference to spiritual Israel (cf. Rom 9:24-26; 10:1-3, 20-21). 5. The sacrifices offered were not only detestable to the Lord, the people felt burdened to give what they did (vs ). a. They considered it "weariness" exhausting, fatiguing, tedious work to offer the proper kind of sacrifice. b. But "cursed be the deceiver" (hypocrite). c. There are two reasons why the "deceiver" was cursed. (1). First, the deceiver voluntarily vowed to offer sacrifices according to the Law (a male animal), and yet offered the less costly female on the pretense that he had no male animal to offer. (2). Second, the deceiver vowed to keep the Law when either a male or female sacrificial animal was acceptable (i.e. Peace Offering), and yet offered the blemished rather than the unblemished. 3 The doors (gates) were those to the inner court where the alter of burnt offerings was located.

8 Lesson 17 8 (3). They were condemned for defrauding Jehovah by offering a less expensive sacrifice than they originally vowed (e.g. Eccl 5:4-5). d. The Lord was "a great King" who deserves the best. (1). He was to be feared among the nations (Gentiles) nations who would be too afraid to give the Lord of hosts such despicable offerings. C. A curse pronounced upon the wicked priests the major cause of Israel's infidelity (2:1-9). 1. The Lord's "commandment" (decree) was directed at them (vs. 1-2). a. They had insulted and brought shame upon the name of the Lord; now they must give glory to His name or suffer the consequences. b. If they failed to "take it to heart" the Lord would continue to turn their blessings into a curse. 2. If they failed to glorify the name of the Lord, their descendants ("seed") would be "rebuked" (vs. 3-4). a. They would not be allowed to perform priestly duties. (1). According to the Law the dung (offal) of sacrifices was to be burned outside the camp (Exo 29:14; Lev 4:11-12; 16:27). (2). But the Lord said the dung of their sacrifices will be smeared on their faces, as a symbol of contempt and disgrace (they will be "unclean"). b. They would no longer be fit for God's service. 3. God's covenant concerning priests (vs. 5-7). a. Priests came from the tribe of Levi, according to the covenant (Num 1:49-51; 3:6-7; Deut 8:10; 18:1-5). (1). The early priests had been blessed because they feared the Lord (Num 25:6-13). (a). The Law of truth was in their mouth and they served as messengers of the Lord (Deut 31:19-21). (b). They turned many away from iniquity.

9 Lesson 17 9 (2). But the latter priests (in Malachi's day) had lost their fear of the Lord. (a). They departed from God's way, caused many to stumble in sin, and corrupted the covenant God made with Levi. b. Since they had not kept their part of the covenant, the Lord was no longer bound to keep His part. c. Therefore, the Lord made the priests contemptable in the eyes of all the people. (1). They had not only failed to keep His ways, they had showed favoritism toward some in the way they applied the Law of the Lord. II. Condemnation of unlawful divorce and marriage to foreign women (Mal 2:10-16). A. The people of Israel had "profaned" 4 the covenant (v. 10). 1. Jacob had been the father of Israel. a. The people of Israel were bound together by blood relationships and by their covenant with God. (1). They were of the same father and worshipped the same God. b. But they dealt treacherously with one another and defiled the covenant God made with their fathers. B. The people had committed two great sins (vs ). 1. First, the men of Israel "dealt treacherously" (disloyally, underhandedly) toward their own people, and "profaned" the "holy institution" (of marriage) which God loved when they unlawfully divorced their wives to marry foreign women. 2. Second, by committing this sin they "cover the alter of the Lord with tears (of their wives), with weeping and crying," causing the Lord to reject their offerings. a. The tears of the unlawfully divorced wives metaphorically extinguished the fires of the alter, making it impossible to offer sacrifices to God. b. Their tears became an impassable barrier between the worshipper and the Lord. 4 Profane: to make that which is sacred and holy a common thing. A practice that is irreverent.

10 Lesson C. And yet, they could not understand why God was displeased with them (vs ). 1. Most saw no harm in what they had done, even though they dealt deceitfully with the wife of their youth their companion, and wife by covenant. a. The wife who had been their companion in a sacred covenant; who had borne her husbands children; and who had shared in his joys and sorrows, his hardships and days of darkness, had been rejected for a foreign wife a worshipper of foreign gods. 2. By contrast, those who were more concerned about doing God's will than satisfying selfish pleasures would never think of divorcing their wives in this manner. a. They treasured the hallowed covenant made with their wives, and would not abandon them to marry contrary to God's will. D. The Lord despised divorce (v. 16). 1. The Lord intended for those whom He bound together to stay together (Gen 2:24; Matt 19:3-9). 2. His attitude toward all divorce ("putting away") is clearly stated. a. Therefore, those who refused to honor His will and callously disregard the covenant of marriage would bring sin upon themselves. b. Those who do so will answer for doing the very thing God hates. III. A reprimand of unbelief, immorality, and religious indifference of the people; and the announcement of the coming day of the Lord (Mal 2:17-4:6). A. Skeptical about serving God (2:17-3:6) 1. The people had "wearied the Lord" two ways (2:17). a. They claimed doing evil seemed to be acceptable to the Lord (cf. Isa 5:20). b. They questioned the justice of God in not punishing those who do evil. 2. The Lord answered their question about His justice (3:1). a. He would send a messenger to prepare His way, and then He would come suddenly (cf. Isa 40:3-5).

11 Lesson (1). The messenger was the "Elijah" of Malachi (4:5) who came in the person of John the Baptist (cf. Matt 3:1-3; Mark 1:1-5; Luke 1:13-17; 3:2-6; John 1:19-23). (2). Jesus testified the prophecy of Malachi was fulfilled in John the Baptist (Matt 11:7-14; 17:11-13). 3. However, the coming of the Lord would not be as they expected (vs. 2-4). a. "Who can endure the day of His coming who shall stand when He appears"? (1). He would not come to simply judge the wicked nations, but His own as well. b. "He will purify the sons of Levi that they may offer to the Lord an offering of righteousness." (1). In the same manner as "a refiner's fire" 5 purifies gold and silver by removing the dross, He (the Messiah) will purge the priesthood of all spiritual impurity and corruption. (2). They will be cleansed of all filth like "launderer's soap" cleans garments. c. The new refined priesthood is the spiritual priesthood under the New Covenant (cf. 1 Pet 2:5, 9). (1). Their sacrifice of "the fruit of [our] lips" will be praise and thanksgiving to Almighty God (Heb 13:15-16). (2). The offering of this sacrifice will be pleasing to the Lord as the offerings of faithful priests had been in times past (v.4). 4. The Lord would not only come in judgment against the priests, but would also bring swift judgment to the wicked among the people (vs. 5-6), including: a. Sorcerers (Lev 20:27), adulterers (Lev 20:10), perjurers (Lev 19:12; cf. Zech 5:4), those who exploited wage earners (Lev 19:13), as well as widows and orphans (Exo 22:22; cf. Isa 10:1-3), and those who refused to show hospitality to strangers (Exo 22:21). 5 A furnace used to refine or purify precious metals by heating them to a liquified state where the impurities (dross) is separated from the pure metal.

12 Lesson b. The reason for their judgment was because they no longer feared the Lord. (1). There was nothing to restrain the forces of evil. c. The Lord does not change (Jas 1:17; cf. Heb 13:8). d. However, since He is just, the Lord will not punish all Israel just the evildoers (cf. Psa 1:6; 5:12; 11:3-7; Isa 26:2-5). B. Departed from following the Lord's ordinances (3:7). 1. God's promise of blessings had always been conditional (Lev 26; Deut 28). a. The Lord had patiently endured apostasy since the days of their fathers. 2. The generation in Malachi's day was no different. a. They failed to strictly follow the Lord's ways. 3. Therefore, Jehovah made the same plea to them as He made to their fathers. a. "Return to Me, and I will return to you." 4. Yet, they could not see their sin and asked, "In what way shall we return?" C. Robbed God (3:8-12). 1. The Lord accused them of defrauding Him (vs 8-9). a. To rob and steal from others is a sin, but to rob and steal from God is unthinkable. b. Yet when Christians minimize the importance of "purposing" and "giving bountifully" we will eventually rob God (2 Cor 9:6-7). 2. Unfortunately, the people could not see this sin either "In what way have we robbed You?" a. Is it possible that many of us cannot see we've also robbed God? b. The whole nation of Israel had withheld tithes and offerings that rightfully belonged to the Lord (cf. Lev 27:30-33; Deut 14:22-28). (1). Therefore, they were cursed by God (cf. Hag 1:5-6; 2:15-17). 3. The Lord asked them to test the sincerity of His promises of blessings (v.10). a. First, they were to bring to Jehovah that which belongs to God not part of it, but all of it so there may be food in "the storehouse" for those for whom it was intended (Deut 18:1-8; cf. Neh 10:35-39; 13:10-13).

13 Lesson b. Second, they would then see God open "the windows of heaven" and pour out an overflowing abundance of blessings. 4. How many of us trust the Lord's promises enough to put Him to the same test? a. Are we willing to give the Lord all He requires not just part of it, but all of it? b. Are we willing to see if the Lord will keep His promises? (1). Could it be that the root of our lack of giving is a lack of faith in His promises? (2). Do we believe the Lord will bless us materially if we give what is already His? (3). Do we give just enough to ease our conscience and keep the rest for ourselves? 5. The Lord promised He would not only bless them beyond measure, but would also protect and preserve those blessings (v. 11). a. The Lord had taken away their blessings, and He alone could restore them (Amos 4:9; cf. Hag 2:17-19). b. Do we believe this? D. Spoke harsh words against God (3:13-4:3). 1. Again, they could not see their sin "What have we spoken against You?" (vs ). 2. They had seen how the proud, arrogant, and wicked prospered and are never punished (v. 15). a. Therefore, they saw no profit in serving the Lord or in keeping His ordinances. 6 b. Their attitude was, "it's useless to serve God" and continue walking "like mourners before the Lord of hosts." (1). Since they saw no immediate blessings from God, they saw no purpose in suffering for righteousness. 6 A margin note in the ASV specifies the ordinance of fasting.

14 Lesson c. Their concepts of the Lord and of moral values were completely twisted. (1). They sounded like those in the days of Isaiah (Isa 5:20; cf. Zeph 1:12). 3. However, there were others who remained faithful to the Lord (vs 16-18). a. Those who still feared the Lord talked among themselves as they heard others speak against God (v. 16). (1). The Lord remembers those who are His (cf. Exo 32:32; Psa 56:8; 69:28; 139:16; Dan 7:10; 12:1; Phil 4:3; Rev 20:12-15). (2). He remembers their love, reverence, fear, and faithfulness because they kept Him in their thoughts. b. The faithful will enjoy an intimate relation with the Lord they will be His own special possession (v.17). (1). In "that day" the day of judgment mentioned earlier (Mal 3:2) the Lord will spare the righteous. (2). He will protect them as a father protects his faithful and obedient son. c. The wicked may seem to prosper for the moment, but soon there would be a clear distinction between the righteous and the wicked (v. 18). (1). Throughout their history, the Jewish people had many opportunities to see the outcome of those who served God verses those who did not. (2). Although the wicked seem to prosper, "in that day" the righteous will be blessed and the wicked will be punished (cf. Psa 73). 4. Judgment will come (4:1-3). a. Former prophets often described the day of judgment as a devouring fire (v. 1; cf. Hos 8:14; Amos 2:5, Nah 3:13-15; Zeph 1:18; 3:8). (1). The proud and wicked would be consumed like the dry stubble of a wheat field. (2). They would be like a tree dug up by its roots and consumed with fire (roots, branches and all).

15 Lesson b. To those who feared Jehovah's name in that day it is said, "the Sun of righteousness" will rise "with healing in his wings" 7 (v. 2a) (1). Although Jesus Christ came bringing the light of God's righteousness, it's doubtful that Malachi was specifically referring to Christ here. (2). Instead, the thought seems to be that righteousness would rise like the sun with healing in its rays or beams. (3). Righteousness would be as available to all just as the sun gives its warmth and light to all. c. Righteousness would go forth like stall-bread calves who were freed to frolic in the great pasture (v. 2b). d. To "trample the wicked" symbolized the complete victory of the righteous and their righteousness over the wicked and their wickedness (v. 3). 5. However, there is coming a final day of judgment (cf. 2 Thess 1:7-9). IV. Closing admonitions (Mal 4:4-6). A. A command and a promise. 1. The command: Remember the Law of Moses (v. 4; cf. Deut 4:1-9). a. The "Law of Moses" referred to all the commandments, statutes, and ordinances that include all moral, ceremonial, and legal requirements of the covenant God made with His people. 2. The promise: Elijah would come before the great and dreadful day of the Lord (v. 5; cf. 3:1; Luke 1:17; Matt 11:10-14; 17:12-13). a. Although John denied he was Elijah in the flesh (John 1:21), Jesus said John was the Elijah of promise. b. He was sent to prepare the way for Christ. (1). The mission of this Elijah (John) was to turn the hearts of the children to the ancestral religion of their forefathers. 7 Other versions read "victory will shine like the sun with healing in its rays" (CEV), or "goodness will shine on you with healing in its beams" (NCV).

16 Lesson (2). Only then would they be ready to receive the Messiah, because they would see Jesus as the fulfillment of the promises of God. 4. Elijah had preached repentance and a return to Jehovah John the Baptist preached the same. a. The only way the Jewish nation could avoid destruction was through genuine repentance and a complete return to the Lord. (1). Some did, but most did not. (2). Therefore, God destroyed their city and their nation. b. When Jesus left their temple desolate (Matt 23:38), the nation was just a dead carcass left for the vultures (eagles) this occurred in AD 70 (Matt 24:28). B. A final thought. 1. In his commentary on "The Minor Prophets" Homer Hailey wrote the following. a. "The Book of Malachi serves as a fitting close to God's ancient revelation to His people. A final appeal is made to the people to purge out the wickedness found among them and to render Jehovah an acceptable service. A final warning is given of inevitable judgment upon the wicked... There was no more that Jehovah could say or do; therefore no word was heard from Him until the silence was broken by the messenger who would introduce the Messiah..."