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Tag: Malachi

Minor prophets

Written by LWOM Amsterdam on . Posted in Books and Testaments, What’s new?.

What is the core message of the Minor Prophets?

The Minor Prophets, sometimes referred to as “the Book of the Twelve,” make up the final section of the Old Testament. They consist of Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The “minor” designation pertains solely to their shorter length in comparison to the five “Major Prophets” but doesn’t imply that they have less theological importance. Moreover, to fully understand the Minor Prophets, it’s important to grasp the core message they convey to readers.

While all seventeen prophetic books in the Old Testament share common features, such as writing style, many scholars believe that the Minor Prophets are uniquely united. Evidence for this includes the facts that (1) they are grouped together, despite having various historical contexts, suggesting theological cohesion; (2) they are referred to in non-biblical texts as a single collection, such as Sirach 49:10, which calls them “the Twelve Prophets”; (3) they number twelve, which symbolizes completeness in the Hebrew tradition; and (4) they contain numerous internal connections. For example, the books of Joel and Amos include the phrase the Lord roars from Zion (Joel 3:16; Amos 1:2, ESV).

This unity is further reflected in the core message of the Minor Prophets. Their central point is that Jews and Gentiles alike need to repent of sin and live for God, who is loving and just, so that on the day of the Lord they will receive the blessings that come through His promised Messiah, rather than face His judgment (e.g., Joel 2:28–32; Habakkuk 2:4). The basis of the prophets’ critique is the law that God gave to Moses on Mount Sinai—the Mosaic Covenant identifies sinful and holy behavior (Exodus 19—24). Importantly, according to the law, a person’s behavior reveals the condition of his heart toward God (Leviticus 19:18; Deuteronomy 6:5).

Three themes in the Minor Prophets work together to shape their core message. Central to each one is Hosea because it’s first in the traditional arrangement of the twelve books. Bible scholars disagree on which theme is dominant, yet most recognize that each one is important.

The first theme highlights Israel’s failure to keep the law. It communicates that people need to urgently repent for disobeying God’s commands to avoid His judgment and secure His blessing. Hosea 14:9 is central to this theme: “Whoever is wise, let him understand these things; whoever is discerning, let him know them; for the ways of the Lord are right, and the upright walk in them, but transgressors stumble in them.”

Another theme focuses on the day of the Lord, which ten out of the twelve Minor Prophets mention (e.g., Joel 1:15; 2:11; Amos 5:20). The day of the Lord is a future time when God will decisively intervene in world affairs, judging the unrighteous (e.g., Malachi 4:5) and blessing the righteous (e.g., Obadiah 1:15–18). The New Testament teaches that Pentecost foreshadowed the ultimate fulfillment of the day of the Lord (Acts 2:17–21), which will culminate with the second coming of Jesus Christ (1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10).

The third theme of the Minor Prophets emphasizes the love of God. This is evident in the narrative arc of the Minor Prophets. It begins with a story that illustrates God’s love (Hosea 1—3) and concludes with a declaration of the same theme in Malachi 1:2. That verse reads, “‘I have loved you,’ says the Lord. But you say, ‘How have you loved us? Is not Esau Jacob’s brother?’ declares the Lord. ‘Yet I have loved Jacob.’”

Finally, to fully comprehend the core message of the Minor Prophets, it’s important to understand that the New Testament identifies Jesus of Nazareth as the Messiah. While the minor prophets looked forward with anticipation to the Messiah’s arrival, Christians look back on it. As the New Testament affirms, the minor prophets testify to Jesus’ birth (e.g., Micah 5:2; Matthew 2:1), public ministry (e.g., Zechariah 9:9; Matthew 21:5), death (e.g., Zechariah 12:10; John 19:34–27), and resurrection (e.g., Jonah 2:10; Matthew 12:39–41). Jesus also taught that the Old Testament prophets testified about Him (Luke 18:31; 24:44–47).

The minor prophets lived under the Mosaic Covenant, which Jesus fulfilled (Matthew 5:17). In contrast, Christians today live under the New Covenant, a unilateral agreement that Jesus established by His death and resurrection (Jeremiah 31:31–40; Luke 22:20). Yet the books of the Minor Prophets remind Christians about the importance of Holy Spirit-empowered obedience. This obedience is no longer directed toward the law in its details but to its essence through loving God and others (Matthew 22:37–40) and to the mission of preaching the gospel and making disciples of every tribe, language, people, and nation (Matthew 28:18–20; Revelation 5:9).

Elijah’s return

Written by LWOM Amsterdam on . Posted in Malachi, What’s new?.

Why must Elijah return before the end times (Malachi 4:5-6)?

Malachi 4:5-6 offers an intriguing prophecy: “See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.” To this day, Jewish Seders include an empty chair at the table in anticipation that Elijah will return to herald the Messiah in fulfillment of Malachi’s word.

According to Malachi 4:6, the reason for Elijah’s return will be to “turn the hearts” of fathers and their children to each other. In other words, the goal would be reconciliation. In the New Testament, Jesus reveals that John the Baptist was the fulfillment of Malachi’s prophecy: “All the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come” (Matthew 11:13-14). This fulfillment is also mentioned in Mark 1:2-4 and Luke 1:17; 7:27.

Specifically related to Malachi 4:5-6 is Matthew 17:10-13: “His disciples asked Him, saying, ‘Why then do the scribes say that Elijah must come first?’ Jesus answered and said to them, ‘Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. . . .’ Then the disciples understood that He spoke to them of John the Baptist.”

The scribes were the Jewish religious teachers, mostly Pharisees and Sadducees, who provided commentary on the Jewish Scriptures. Peter, James, and John were familiar with their teachings and asked Jesus about Elijah after seeing Jesus with Moses and Elijah at the transfiguration (Matthew 17:1-8). Jesus clearly stated that Elijah had already come, but, tragically, he was not recognized and had been killed. Jesus then predicted He would likewise die at the hands of His enemies (17:13).

A brief look at the ministry of John the Baptist reveals many notable ways that he was “Elijah.” First, God predicted John’s work as being like that of Elijah (Luke 1:17). Second, he dressed like Elijah (2 Kings 1:8 and Matthew 3:4). Third, like Elijah, John the Baptist preached in the wilderness (Matthew 3:1). Fourth, both men preached a message of repentance. Fifth, both men withstood kings and had high-profile enemies (1 Kings 18:17 and Matthew 14:3).

Some argue that John the Baptist was not the Elijah to come because John himself said that he was not Elijah. “And they asked him, ‘What then? Are you Elijah?’ He said, ‘I am not’” (John 1:21). There are two explanations for this apparent contradiction. First, because Elijah had never died (2 Kings 2:11), many first-century rabbis taught that Elijah was still alive and would reappear before the Messiah’s arrival. When John denied being Elijah, he could have been countering the idea that he was the actual Elijah who had been taken to heaven.

Second, John’s words could indicate a difference between John’s view of himself and Jesus’ view of him. John may not have seen himself as the fulfillment of Malachi 4:5-6. However, Jesus did. There is no contradiction, then, simply a humble prophet giving an honest opinion of himself. John rejected the honor (cf. John 3:30), yet Jesus credited John as the fulfillment of Malachi’s prophecy regarding the return of Elijah.

As the metaphorical Elijah, John called people to repentance and a life of obedience, preparing the people of his generation for the coming of Jesus Christ, the One who had come “to seek and to save what was lost” (Luke 19:10) and to establish the ministry of reconciliation (2 Corinthians 5:18).

Promised messenger

Written by LWOM Amsterdam on . Posted in Malachi, What’s new?.

Who is the promised messenger of Malachi 3:1?

Malachi 3:1 begins with the promise of a future messenger important in the plan of God: “‘See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,’ says the LORD Almighty.” This prophecy reveals a significant detail regarding the coming of the Messiah, namely, that His arrival in the temple would be preceded by another messenger sent by God.

The Hebrew phrase for “my messenger” is the same as the meaning of Malachi’s name (Malachi 1:1). Yet Malachi is predicting a future individual. Malachi 4:5 further identifies this special messenger as “Elijah the prophet.” The New Testament shows how this prediction is fulfilled. The Gospel of Mark begins by declaring John the Baptist as this messenger (Mark 1:2-4; cf. Isaiah 40:3-5; Luke 1:17; 7:27). In Matthew 11:13-14 Jesus states, “For all the Prophets and the Law prophesied until John, and if you are willing to accept it, he is Elijah who is to come.”

In Matthew 17, Jesus was transfigured on a mountaintop and met with Moses and Elijah. Peter, James, and John saw this event and asked Jesus about it afterwards. Jesus again noted that John the Baptist was the awaited Elijah, stating, “I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. . . . Then the disciples understood that he was speaking to them of John the Baptist” (verses 12-13). In announcing the birth of John to Zechariah, the angel Gabriel had said, “He will go on before the Lord, in the spirit and power of Elijah” (Luke 1:17). Thus, John’s association with Elijah was based on similar power and message; Malachi had predicted a metaphorical Elijah, not the literal one.

Malachi 3:1 is of great importance in understanding the nature of the Son of God. In the verse, Yahweh God is speaking, and He says that the messenger would prepare the way “before me.” So, it is the LORD God Himself who was coming. Then, God says it is “the Lord” who will come, “the messenger of the covenant.” So, Yahweh is equated with the Lord who was to come, and as we know, the prophecy was fulfilled by Jesus. Therefore, “Yahweh” and “the Lord” are equated with Jesus. It is one of many occasions Jesus is called “God” (Matthew 18:20; 28:20; John 1:1; 8:58; 17:5).

John the Baptist is the only person who fits the description of the promised messenger. John fulfilled his role through his preaching the need for repentance (Matthew 3:2), his prediction of the soon-coming Messiah (Acts 19:4), and his baptisms (John 1:31). John also baptized Jesus, at which event both the Father and the Holy Spirit gave evidence that Jesus was indeed the Christ (Matthew 3:16-17). As God’s messenger sent to prepare the way for the Lord, John was faithful to his calling and became one of the greatest prophets (Luke 7:28).

Return to Me and I will return to you

Written by LWOM Amsterdam on . Posted in Malachi, What’s new?.

What does God mean when He says, “Return to Me, and I will return to you” (Malachi 3:7)?

Israel had a long history of wandering far from God and disobeying His holy laws. Time and time again, God, in His infinite love and never-ending mercy (Lamentations 3:22), called His people to repent and come back to Him: “‘Ever since the time of your ancestors you have turned away from my decrees and have not kept them. Return to me, and I will return to you,’ says the LORD Almighty” (Malachi 3:7).

When God says, “Return to Me,” the Hebrew verb translated “return” expresses the idea of turning back or coming to a place, condition, or activity that one has experienced before. God wants His people who are far away in spiritual rebellion to repent of their sins and come back to a place of wholehearted obedience and devotion to the Lord. It’s a theme found several times in Scripture; in Zechariah 1:3, the Lord lovingly pleads, “Return to me, and I will return to you” (NLT).

However, when God says, “I will return to you,” He is not implying that He needs to repent from sin. Instead, the Lord Almighty is promising to come again as He had in the past and bring His people His unique presence and abundant blessings. Their wholehearted repentance would bring about such divine blessing that any doubt of God’s love and compassion would be removed.

Jeremiah 24:7 explains, “I will give them hearts that recognize me as the LORD. They will be my people, and I will be their God, for they will return to me wholeheartedly” (NLT). Nehemiah 1:9 further clarifies, “But if you return to me and obey my commands and live by them, then even if you are exiled to the ends of the earth, I will bring you back to the place I have chosen for my name to be honored” (NLT).

The entire book of Malachi points the way back to the Lord, explaining to the people how to get right with God. They were to begin through obedience to God’s Word and being faithful in their giving to the Lord (Malachi 3:8–12).

It is impossible to follow God and stay close to Him without faithful obedience to His Word (John 14:21). Throughout Scripture, God’s people are told to “be careful to do what the LORD your God has commanded you; do not turn aside to the right or to the left” (Deuteronomy 5:32; see also Joshua 1:7; 23:6). But if we do happen to stumble or turn aside, we can be certain that God’s heart cry to us will be, “Return to Me, and I will return to you.”

Our heavenly Father cares deeply for us despite our tendency to wander into sinful disobedience (Jeremiah 31:3). He draws us back with enduring kindness, commanding, “Return to Me.” We can do this through humble confession and prayer: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chronicles 7:14, NLT; see also 1 John 1:9).

“Return to Me, and I will return to you” aligns with Christ’s instruction to “remain in me, and I will remain in you” (John 15:4, NLT). How much better it is for us if we never leave Him in the first place!

Jesus also said, “All who love me will do what I say. My Father will love them, and we will come and make our home with each of them” (John 14:23, NLT). In the person of the Holy Spirit, God takes up active residence in our lives at all times (1 Corinthians 3:16; Ephesians 2:22).

Book of remembrance

Written by LWOM Amsterdam on . Posted in Malachi, What’s new?.

What is the book of remembrance (Malachi 3:16)?

Malachi 3:16–18 says, “Then those who feared the LORD spoke to one another, and the LORD gave attention and heard it, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name. ‘They will be Mine,’ says the LORD of hosts, ‘on the day that I prepare My own possession, and I will spare them as a man spares his own son who serves him. So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.’”

The book of Malachi is a detailed account from the Lord to Israel about their disobedience. His charges against them includes offering defective sacrifices (1:8), teaching error (2:8), being unfaithful to their wives (2:13–14), and complaining that it was futile to serve the Lord (3:13–14). God pronounces strict judgments upon those guilty of such offenses (Malachi 2:2, 9). He then makes it clear that He hears and knows the intent of every heart and desires to honor those who honor Him. He knows those who refuse to murmur against Him (Numbers 14:27, 36; Deuteronomy 1:27; Psalm 106:25).

Several places in Scripture refer to God’s “book” (Exodus 32:32; Psalm 56:8; 69:28; Daniel 7:10; 12:1; Revelation 13:8; 20:15). In His infinite knowledge, God does not need a written record in order to keep track of human deeds. However, when He speaks to us, He often uses metaphor or parable to help us understand (Mark 4:33). As Malachi presented God’s words to the people, they would have understood what a book of remembrance represented. The kings of Persia kept such books, records of those who had rendered service to the king, that those servants might be rewarded. The book of Esther contains a good example of this (Esther 6:1–3).

It is also important to note that the reward was often delayed. That’s why books were needed, so that no worthy deed for the king went unrewarded. In Malachi 3:17 the Lord says, “‘On the day when I act . . . .” He is indicating that faithful service may go on for years with no apparent reward, but He is taking note. There is coming a day when He will act. One reason the Israelites had grown lax in their obedience and were becoming jealous of evildoers was that they thought the Lord did not see or care (Malachi 3:14–15; cf. Psalm 94:7; Ezekiel 8:12).

However, Scripture is clear that loyalty to God does not go unnoticed or unrewarded. Jesus spoke of this many times (Matthew 10:42; Mark 9:41; Luke 6:23; Revelation 22:12). He spoke of storing up treasure in heaven, as though making deposits into a bank account (Matthew 6:20). The implication is that what is done on earth is forever recorded in heaven (2 Corinthians 5:10). The book of remembrance is simply a concept God used to encourage His faithful ones that their love and service for Him was appreciated. It is His promise that, when His judgment comes against those who reject Him, He knows His own and will preserve them. The account of righteous Noah is a good illustration of God preserving those who honor Him (Genesis 6:9).

Jesus encouraged His followers to “rejoice that your names are written in heaven” (Luke 10:20). Even as He said it, Jesus knew that their faithfulness to Him would result in earthy trouble, heartache, and even death (Matthew 24:9; Acts 9:16; 12:2). But knowing that their names were written in God’s book helped the disciples persevere to the end (Matthew 10:22; Mark 13:13). Galatians 6:9 continues the theme of future reward: “Let us not grow weary of doing good, for in due season we will reap, if we do not give up.” Those who continue to honor the Lord when many around them fall away can rest in the confidence that their names are written in God’s book of remembrance.

Sons of Jacob

Written by LWOM Amsterdam on . Posted in Malachi, What’s new?.

Who are the sons of Jacob (Malachi 3:6)?

Malachi 3:6 states, “For I, the Lord, do not change; therefore you, the sons of Jacob, have not come to an end” (NASB). Other translations, such as the New International Version and the New Living Translations, have “descendants of Jacob” instead of “sons of Jacob”; in any case, the reference is to all Israelites. The sons of Jacob are indeed the Israelites, and this verse underscores God’s faithfulness, even amid times of judgment.

The book of Malachi starts with an expression of God’s love, and He reinforces this by contrasting the fate of the “sons of Jacob” with that of Esau and his descendants, the Edomites. Notably, the entire book of Obadiah prophesied the downfall of Edom, and during the period of Malachi’s writing, Edom was completely obliterated (Malachi 1:2–5). The Israelites should have faced a similar fate because of their heinous sin, but God preserved a remnant among them, honoring His promises to Abraham, Isaac, and Jacob. An example is Genesis 28:13–15, in which God assures Jacob

I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring. I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.

God’s deliberate use of the expression sons of Jacob appears to harken back to the covenant He established with the patriarchs, particularly Jacob. Therefore, His love for Israel and His mercy extend not from their goodness, but from His faithfulness. This devotion is evident in the writings of other prophets, even in the face of outright rebellion. In Jeremiah 33:25–26, God proclaims

This is what the Lord says: “If I have not established my covenant with day and night and the fixed laws of heaven and earth, then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob. For I will restore their fortunes and have compassion on them.”

Just as the natural, unchanging laws govern the cycle of day and night, so does God’s faithfulness endure unchanging. This is encouraging news for both the sons of Jacob and believers who cling to Christ’s offer of redemption. If God remained faithful to the Israelites despite their rebellion, owing to His covenant with their forefathers, how much more steadfast will He be to us, with whom He has entered into a covenant through the sacrifice of His Son? Christ remains our only source of hope, and due to God’s unwavering faithfulness, we find assurance that our hope is not in vain.

Bring you all the tithes into the storehouse

Written by LWOM Amsterdam on . Posted in What’s new?.

What does it mean when God says, “Bring ye all the tithes into the storehouse,” in Malachi 3:10?

Malachi 3:10 has gained popularity in Christian circles, particularly among prosperity gospel preachers and advocates of compulsory tithing for Christians. The verse is connected to verses 8 and 9, which together read,

Will a mere mortal rob God? Yet you rob me. But you ask, “How are we robbing you?” In tithes and offerings. You are under a curse—your whole nation—because you are robbing me. Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this, says the Lord Almighty, and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.

There are significant statements here that warrant our concern. Are Christians robbing God if they don’t tithe? Are we cursed? What does it mean when God says, “Bring your tithe to the storehouse”?

To understand Malachi 3:10 properly, we need to interpret it in its context. Every book of the Bible had an original audience before it reached us, and there is a covenantal difference between us and Old Testament Jews. Therefore, we should begin by asking, “What did this text mean to the original audience?” before applying it in our lives.

This passage was addressing the Israelites’ disobedience on tithing, part of the rules God gave the Jews under the theocracy (Leviticus 27:30, 32). Far from enriching select individuals, the tithe supported the Levites, who had no inheritance (see Numbers 18:21). It also provided for widows, foreigners, and orphans (Deuteronomy 14:28–29). When Malachi wrote his book as an oracle of God, the Jews had neglected this command, among many others. One can only imagine the societal chaos that ensued.

The command to “bring your tithes to the storehouse” was a call for Israelites to repent of their sinful neglect and replenish the temple so that the Levites and others who relied on tithing could benefit. The “storehouse” is a literal place in the temple where grains were stored. Due to their disobedience on this matter, God had judged the people as warned in the law (Deuteronomy 28:15–68). In the book of Malachi, He promises to bless them once again if they repent.

How does Malachi 3:10 apply to Christians today? We must first consider the bridge between the Old Testament Jews and us. Christians are not under the same covenant as the Jews were, thanks to Jesus (Hebrews 8). We do not live under a theocracy, and the blessings for Christians are primarily spiritual rather than material (Ephesians 1:3). Moreover, tithing is rarely mentioned in the New Testament, and it is never commanded for the church. Jesus mentioned tithes in Luke 11:42, rebuking the Pharisees for neglecting justice and God’s love while diligently observing the tithe command. After Jesus’ work on the cross, Acts and the Epistles do not impose a compulsory 10 percent tithing on Christians. Tithing is not legally binding on Christians due to the New Covenant we are under.

That being said, we are commanded to give generously (Luke 6:38; 2 Corinthians 9:6–7; 1 Corinthians 16:2). This principle encompasses supporting those in need, funding Christian missions, and looking out for the less privileged. Malachi 3:10 plugs into this broad principle of Christian giving in that it reminds us of obedience, God’s faithfulness, proper stewardship, and supporting the Christian church with our resources.