Judgment Begins At The House Of God: A Theology Of Malachi

By Robert Gonzales, Jr.

Robert Gonzales Jr. is the academic dean of Reformed Baptist Seminary (www.rbseminary.org) in Taylors, South Carolina. He also serves as an adjunct professor for Midwest Center for Theological Studies. He has an M.A. in theology and a Ph.D. in Old Testament Interpretation from Bob Jones University.

Several decades have passed since the temple was rebuilt and the worship of Yahweh restored under the preaching of Haggai and Zechariah.[1] The promised King, however, had not yet come (Zech. 9:9), nor had God’s promised glory filled the temple (Hag. 2:6-9). As a result, true worship devolved into dead religion. From Israel’s perspective, God existed solely to grant his people health and material prosperity as a merited blessing. When the people did not get what they wanted when they wanted it, cynicism and ungodliness began to smother the life out of their religion.[2] Into such spiritual decadence God sends Malachi[3] with a solemn warning.[4] Using a series of rhetorical questions,[5] the Lord identifies the sinful attitudes and lawless behavior of his people. Then he admonishes them to prepare for a divine visitation. Such visitation will result in judgment for the wicked and salvation for the righteous. True religion will once again be restored.

Dead Religion

A prevailing dead “orthodoxy” prompted God’s warning. The characteristics of this lifeless religion included faulty theology, defective worship, covenantal infidelity, ungodly living, and tight-fisted unbelief.

1. Faulty Theology

At the root of this spiritual decay was a defective view of God. Many Israelites had developed the attitude that Yahweh was to be served for profit (3:13-15).[6] Despite previous revelation to the contrary,[7] they continued to maintain a mechanical doctrine of retribution. Theirs was a “God-for-gain” religion (cf., 1 Tim. 6:5). But when the Lord refused to cater to their expectations, the people became impatient and critical towards God. In particular, they accused him of a lack of love (1:2), justice (2:17), and faithfulness to his promise (3:13-15). In reality, God did love them (1:2b-5). And though God sometimes delayed full justice and the fulfillment of his promise, the fact that Israel still existed and had not been annihilated demonstrated the unchanging nature of God’s just and faithful character (3:6).[8] Unfortunately, faulty theology prevented them from properly assessing the real state of affairs.

2. Defective Worship

Faulty theology led to shoddy worship. The priests and the people[9] were offering the Lord sacrifices[10] that were “defiled,” “blind, “lame,” “stolen,” and “blemished” (1:7-8, 12-14), which the Law forbade (Exod. 12:5; 29:1; Lev. 22:20-22). Such second-hand sacrifices were not even fit for a human governor (1:8), let alone Yahweh. At first glance, God may appear unduly concerned about ritual performance. But in reality, God was most concerned with the sinful attitude behind the ritual.[11] As Israel’s “Father, “Master,”[12] and “Great King” (1:6, 14), God deserved to be honored in worship. But the priests dishonored God in worship because they failed to reverence him in their hearts (1:6). In this regard, the sons of Levi stood in stark contrast to their ancestor,[13] whose zeal for the Lord’s honor and faithfulness to his worship was notable (2:4-7). Unless things changed, God would put an end to such defective religion (1:10), and instead he would seek true worshipers among the Gentiles (1:11).[14]

3. Covenantal Infidelity

The quality of domestic life is a good indicator of true religion or the lack thereof (cf., 1 Tim. 5:1-16). In Malachi’s day, the very foundation of the family was failing as mixed marriages and divorce prevailed (2:10-11; 14).[15] God had good reasons for prohibiting inter-marriage with the pagan nations (2:12; cf., Exod. 19:5; Lev. 20:24, 26; Deut. 7:1-4) and encouraging faithfulness to one’s marital vows (2:15; cf., Gen. 2:24; Deut. 24:1-4; Prov. 5:15-23; Eccl. 9:9). He wanted to protect his people from idolatry (Jud. 3:5, 6; 1 Kgs. 11:1ff.; Ezra 9:1-2, 12; Neh. 13:27-29) and promote covenantal fidelity (Lev. 26; 1 Chron. 5:23; 9:1; Psa. 78:8, 37; Ezek. 16; Hos. 1-3). Furthermore, God instituted monogamous marriage in order to produce a godly offspring (2:15; cf., Gen. 2:21-24).[16] But the lack of genuine piety among Malachi’s contemporaries had blinded them to God’s covenantal purpose for the home.

4. Ungodly Living

Not surprisingly, the lack of the fear of God also manifested itself in various kinds of sinful behavior. From the warning of 3:5, one can infer that sorcery, adultery, perjury, exploitation, and mistreatment of aliens were common vices among the people. Not only are these vices diametrically opposed to genuine religion (Exod. 22:18, 22; Lev. 20:6-7, 27; Deut. 18:10; 19:16-19; 24:14-17; Js. 1:27), but they also were the reason that God earlier had expelled his people from the land (Deut. 27:15-26; 2 Chron. 33:6; Isa. 1:23-24; Jer. 7:9-14; 13:26-27; 22:13-18; 23:9-10; 27:9-10; Ezek. 22:6-15; Hos. 2:2; Mic. 5:12).

5. Tight-Fisted Unbelief

Another indication of dead religion was a lack of genuine faith as evidenced in the people’s purposeful withholding of the tithe (3:8-9; cf., Neh. 13:10).[17] Apparently, adverse conditions had retarded economic growth and prosperity (3:11). Rather than trusting God to provide, the people decided to compensate by keeping back a part of the tithe.[18] Little did they realize that their own unbelief was perpetuating the economic slump (3:10-12; cf., 2 Chron. 31:4-11). God’s challenge, “try me now in this” (3:10),[19] is a call for genuine faith.[20] Until they exercised such faith, their religion would an empty shell without real spiritual vitality.

House Visit

The people blamed their problems on God’s lack of interest in their well-being (1:2; 2:17; 3:13-15). On their part, they professed to seek and delight in him (3:1).[21] They even challenged God to make his presence known among them (2:17). In response, God announces a “house visit” (3:1-5). First, God will send his “messenger” to “prepare the way before [him]” (3:1), whom he later identifies as “Elijah the prophet” (4:5).[22] Then the Lord himself will “suddenly come to his temple, even the Messenger of the covenant.”[23] Furthermore, the prophet identifies this visitation as the “Day of the Lord” (3:1; 4:1, 5), a period of eschatological intrusion into human history.[24] There are strong reasons for interpreting this visitation as the coming of Jesus the Messiah,[25] which would prove to be a blessing for the righteous (3:3-4, 17; 4:2) but a curse for the wicked (3:5; 4:1, 3).[26] This imminent divine visitation calls for serious self-examination: “but who can endure the day of his coming? And who can stand when he appears?” (3:2).

Payday Someday

Malachi’s contemporaries had complained that God fails to reward the righteous and punish the wicked (1:2-5; 2:17; 3:13-15). The Lord’s personal “house visit” will put that complaint to rest. The result will be a final separation between the righteous and the wicked (3:18) by means of purging (3:2-5) and by means of punishment (4:1, 3), and a restoration of true religion (4:6).

1. Sons Of Levi Purged

Employing the imagery of a “refiner’s fire” and a “launderer’s soap,” the Lord promises to purge and purify the “sons of Levi.” This process will reveal the true quality of those who reverence God, esteem His name,[27] and demonstrate love for true brethren.[28] God shall record their names in the “Book of Remembrance” (3:16; see Exod. 32:32; Isa. 4:3; Dan. 12:1; Rev. 20:12-15), and he will treat them as his prized possession[29] and precious children (3:17). The process will also entail the separation and removal of the wicked from the community of Israel (3:5, 18), as the dross is separated from the silver and gold (3:3). The initial fulfillment of this promise occurred at Christ’s first coming when he removed the “dead branches” from the community of Israel (Matt. 3:7-10; 21:43; Rom. 11:17-21) and reconstituted a new Israel made up of believers who would worship God in spirit and truth (Jer. 31:31-34; Matt. 26:28; Mark 14:24; Luke 22:20; John 4:23-24; Rom. 2:28-29; Gal. 3:29; 6:16). Its final fulfillment awaits Christ’s return (Rom. 11:15, 23-32).

2. Prideful Wicked Punished

The prideful wicked[30] will eventually get the justice they demand (2:17; 3:5). If they continue to despise and profane God’s name (1:6-8, 12-13), the Lord will pay them back with the same treatment (2:3, 9). Indeed, the same fire that purifies the righteous will completely[31] consume the wicked like “stubble” (4:1). This prophecy found an initial fulfillment in A.D. 70 (Luke 19:43-44; 21:20-24) and will find final fulfillment at the Lord’s Second Coming when the righteous tread the wicked under foot (Gen. 3:15; Psa. 58:10-11; Isa. 26:5-6; Rom. 16:20; Rev. 14:19-20).

3. True Religion Restored

The final result of the Lord’s visit will be the restoration of true religion. A purged priesthood will offer worship that is acceptable to the Lord (3:2-4). Moreover, the hearts of the fathers will be turned towards the children, and the hearts of the children towards their fathers (4:6). This is not so much a prediction of improved family relations.[32] Rather, it is a promise that God will work in the heart of Abraham’s descendants, so that their religious affections will correspond to those of their forefathers.[33] In this way, God’s impending curse on the land will be mitigated (4:1-2, 6),34 and his immutable saving purposes for Israel will be realized (3:6). As Michael Barrett aptly remarks, “God had a purpose for the sons of Jacob that the sins of Jacob’s sons in Malachi’s day could not frustrate.”

Notes

1. For the arguments that place Malachi’s ministry at the middle of the 5th Century b.c., see Douglas Stuart, “Malachi,” in vol. 3 of The Minor Prophets: An Exegetical and Expository Commentary, ed. Thomas McComiskey (Grand Rapids: Baker Books, 1998), 1252-53; Paul L. Redditt, “Malachi, Book of,” Eerdmans Dictionary of the Bible, ed. David Noel Freedman (Grand Rapids: Eerdmans, 2000), 848.
2. As Eugene Merrill remarks, “Malachi appeared on the scene at a time when the euphoria of the postexilic Jewish community following the rebuilding of the Temple and the restoration of social and political life was beginning to give way to cynicism in both the sacred and secular arenas.” An Exegetical Commentary: Haggai, Zechariah, Malachi (Chicago: Moody Press, 1994), 385.
3. There is some debate whether “Malachi” is a proper name or simple a title of function given to some anonymous prophet. For arguments in favor of the former, see Robert L. Alden, “Malachi,” in vol. 7 of The Expositor’s Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1985), 702-03, and Stuart, 1246-47.
4. Malachi identifies his message as a “burden,” which translates the Hebrew term משָּׂא. This word refers to a prophetic announcement that portends judgment and thus is a heavy burden for the one assigned to proclaim it. See Walter C. Kaiser, Jr., “maśśā’,” Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), 2:602; see also Charles L. Feinberg, The Minor Prophets (Chicago: Moody Press, 1990), 250.
5. The literary form has been identified as “prophetic disputation” (Stuart, 1247), “catechetical format” (Merrill, 381-82), or “a dialectic style which serves a didactic-admonitory purpose” (Ernst Wendland, “Linear and Concentric Patterns in Malachi,” Bible Translator 36 [1985]: 108-21). Merrill lists the following passages, which evidence a similar literary format: Deut. 29:23-24; 1 Kings 9:8-9; Isa. 49:11; 50:1-2; Jer. 12:12-13; 15:1-2; 21:8-9; Ezek. 11:2-3; 18:19; Amos 5:18; Hag. 1:9-10; 2:10-11 (380).
6. Note particularly the people’s complaint in verse 14: “It is vain to serve God; and what profit is it that we have kept His charge.” The seriousness of this complaint is underscored by the fact that the people refer to God’s service as “vain” (שָׁוְא), the same word God uses to describe worthless idols (Jer. 18:15; Jonah 2:8). The term “profit” (בֶּצַע) is primarily used of unjust gain (see Exod. 18:21; 1 Sam. 8:1; Psa. 119:36; Prov. 15:27) and may be underscoring the crassly materialistic and carnal mindset of the people.
7. Job, Ecclesiastes, and Habakkuk were given, among other reasons, to correct an imbalanced view of retribution.
8. Most versions translate the Hebrew Qal perfects as presents: “I am the Lord, I do not change; therefore you are not consumed, O sons of Jacob.” Since, however, the statement extends back in time through all of God’s dealings with Israel, it would be better to translate it with the English perfect: “Since I the Lord have not changed, you, O sons of Jacob, have not been consumed.” See Stuart, 1360-62.
9. It is true that God specifically addresses the priests (1:6; 2:1). However, it is appropriate to include the people under this censure since (1) the priests represented the people, and (2) spiritual irreverence among leaders is likely to spread among followers. It has been said, “When the preacher fiddles, the people dance.”
10. The use of the participles “despising” (בָזִינוּ) (1:6), “presenting” (מַגִּישִׁים) (1:7), and “profaning” (מְחַלְּלִים) (1:12) point to an established pattern rather than an occasional exception (Gesenius’ Hebrew Grammar [Oxford: Claredon Press, 1910], §116a).
11. This is true because, as Gustav Oehler remarks, “The essential nature of an offering in general is the devotion of man to God, expressed in an outward act.” Theology of the Old Testament (New York: Funk & Wagnalls, 1883), 261. Consequently, where genuine devotion has ceased, the outward act of sacrifice has lost its value. The result is “formalism,” which Michael Barrett correctly identifies as “a matter of the heart and not the mode of worship.” “The Message of Malachi: An Analysis of Dead Religion,” Biblical Viewpoint 32 (Nov. 1998): 37.
12. The plural of majesty, אֲדוֹנִים, underscores the respect Yahweh deserves.
13. The reference to “Levi” (2:4, 8) probably refers to the tribe of Levi as best exemplified in the person of Phinehas who was commended for his zeal for God’s honor (Num. 25:11-13; cf., Exod. 32:25-29; Deut. 33:8-11).
14. Rex Mason is far-a-field when he interprets verse 11 as God’s commending “the genuineness of the feeling of gratitude to the Creator shown by the people of other nations in their thank offerings.” The apostle Paul referred to the idolatry of pagan nations as evidence of a lack of gratitude to the Creator (Rom. 1:21ff.). Perhaps Mason understands the Hophal participle (מֻגָּשׁ) as a present tense (cf., RSV). The participle, however, may also be used to indicate an event that is imminently future (cf., KJV, NAS, ESV; Gesenius, 359-60; Paul Joüon, A Grammar of Biblical Hebrew, trans. T. Muraoka [Rome: Editrice Pontificio Istituto Biblico, 2000], 2:410). The passage anticipates the New Covenant and the inclusion of the Gentiles into the people of God. See Joyce Baldwin, “Malachi 1:11 and the Worship of the Nations,” Tyndale Bulletin 23 (1972): 117-24.
15. A number of commentators see a connection between the intermarriage and divorce, i.e., the Israelite men divorced their Israelite wives in order to marry younger pagan women. See Alden, 717; Feinberg, 257; Merrill, 420. Perhaps this happened in some cases. It seems preferable, however, to view these as two distinct though related sins for the following reasons: (1) the text does not clearly indicate a cause-effect relationship, and (2) divorce would not have been necessitated since polygamy probably had not been completely abolished at this time.
16. Verse 15a presents a formidable challenge to the interpreter. Literally, it reads something like this: “and not one has he made and a residue of spirit for him, and what the one seeking a seed God?” I currently lean towards a view similar to Walter Kaiser, who understands the subject to be God and “the one” to be an allusion to the “one flesh” in Genesis 2:24. Malachi: God’s Unchanging Love (Grand Rapids: Baker Books, 1984), 71-72. But rather than understanding “the one” as a reference to the marital union, I view it as a reference to Eve, the one woman God made for Adam. A paraphrase might read, “And did not God make one woman though He had a residue of the Spirit to make more wives for Adam. And why one woman? God was seeking a godly offspring.” For other options, see Merrill, 421.
17. Giving a tenth of one’s income, i.e., the “tithe” (הַמַּעֲשֵׂר), to God was intended to symbolize one’s acknowledgement that the Lord owns everything (Gen. 14:19-22), and it is he who gives one the capacity to generate wealth (Deut. 8:18). See Oehler, 298-300.
18. Of course, “partial tithing” is a contradiction in terms.
19. The imperative is followed by the particle נָא. Traditionally, this particle was thought to soften the command (hence, ‘precative particle’) and was translated “please” (Gesenius, 324; Joüon, 1:350-51). However, others have argued that נָא is a logical particle and should be left untranslated. See Bruce Waltke and M. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake: Eisenbrauns, 1990), 578.
20. In some contexts, putting God to the test (בחן) is an act of unbelief (Psa. 95:9; cf., Deut. 6:16). But when God purposely submits his faithfulness to the evaluation of his people and calls upon their assessment, it becomes a call to faith (Isa. 7:9-13; 38:5-22).
21. The prophet’s sarcasm, “the Lord, whom you seek … the messenger of the covenant in whom you delight” (emphasis added) is likely based on the people’s empty claims. Redditt completely misses the sarcasm and uses this verse to posit a second redactor and a second audience since the original audience could scarcely have sought and delighted in God (848).
22. The Gospels link Malachi’s “messenger” who “prepares the way” with Isaiah’s “voice crying in the wilderness (40:3; cf., Mark 1:2, 3) and identify this individual as John the Baptist (Matt. 11:10; 17:10-13; Mark 1:2-3; Luke 7:26-27), who came in the spirit and power of Elijah (Luke 1:17). However, there are also indications that John the Baptist may not have exhausted the fulfillment of this prophecy (Matt. 17:11; John 1:21-25).
23. Commentators debate whether this is the Old (Mosaic) or New Covenant in view. But if one understands the New Covenant to be the outgrowth and fulfillment of the Old Covenant (Matt. 5:17-19), then the strong dichotomy disappears. In a sense, the New Covenant is God’s reformulation and reconstitution of the former covenant on the basis of a better Mediator (Heb. 1:4; 7:22), a better sacrifice (9:23; 12:24), better promises (Heb. 8:6; 10:34; 11:16, 35, 40), and a better commitment on the part of God’s people (Heb. 6:9; 10:39; cf., Ezek. 32:39-40).
24. Barrett’s definition of “the Day of the Lord” is most helpful: “By simple definition, the Day of the Lord is the period in which God directly interrupts the affairs of time either for the judgment of the wicked or the blessing of the righteous. The Day of the Lord is when eternity breaks into time” (39).
25. Terry Rude lists six reasons why “messenger of the covenant” is a reference to the coming of Jesus Christ: (1) He is identified as הָאָדוֹן, which with the article is reserved for deity. (2) Since the NT writers identify the messenger who prepares the way as John the Baptist (Matt. 11:10; Mark 1:2-3), then “the Lord” must be Christ. (3) The one whom the Jews professed to “seek” and “delight in” was the Messiah. (4) Since the temple belonged to the messenger of the covenant, then he must be God. (5) By using the pronoun “me” (v. 1) Yahweh identifies himself as the messenger of the covenant. (6) “Messenger of the covenant” could be translated “angel of the covenant,” and is roughly equivalent to “the angel of Yahweh” (Gen. 22:11-12; Exod. 3:2, 4, 14-15; 2 Sam. 24:16; Zech. 1:12). “Malachi’s Messenger Motif,” Biblical Viewpoint 32 (Nov. 1998): 30.
26. Obviously, Christ’s first coming only partially fulfilled this prophecy. The final fulfillment will occur at his Second Coming (cf., Matt. 13:24-43, 47-50; 24:1-25:46).
27. That is, they “fear [יָרֵא] the Lord” and “esteem [חשׁב] His name” (v. 16b).
28. The reference to the God-fearers “speaking to one another” (v. 16a) signifies more than mere communication. Since they are commended, it seems best to understand it along the lines of true brethren meeting together in order to stimulate one another to love and good works in response to Malachi’s preaching (cf., Heb. 10:24-25).
29. The Hebrew סְגֻלָּה refers to royal treasure (1 Chron. 29:3; Eccl. 2:8) and was a common term applied to Israel as God’s possession (Exod. 19:5; Deut. 7:6; 14:2; 26:18; Psa. 135:4).
30. The wicked are described as זֵדִים (“proud,” 3:15; 4:1), which is related to the noun זָדוֹן (“arrogance”), and is used for those who openly oppose those who do the will of God (Psa. 19:14; 119:51, 69, 78, 122; Jer. 43:2).
31. The language is all-inclusive: “all the proud, yes, all who do wickedly…. [God] will leave them neither root nor branch” (emphasis added; 4:1). According to Feinberg, the expression “root and branch” refers to the two extremities of a tree and is a proverbial expression for totality (p. 266).
32. In reality, Christ’s coming sometimes results in greater domestic tension (Matt. 10:34-36; 13:12).
33. This interpretation is warranted for the following reasons: (1) The father-children motif has already been used in Malachi to refer to ancestor-descendants (2:4, 8, 10; 3:3, 6, 7). (2) God has already commended “the fathers” as those who genuinely served him, in contrast with the “sons” (2:4-8). (3) The angel of the Lord provided Zacharias, John the Baptist’s father, with an inspired interpretation of the verse, not only identifying Zacharias’ own son as the coming “Elijah” (Luke 1:13-17a), but also specifying what John would do: “‘turn the hearts of the fathers to the children’ and the disobedient to the wisdom of the just.” (4) John the Baptist’s public ministry bore this out as he called the nation of Israel, including the spiritual leaders, to bring forth fruits of repentance and thereby demonstrate a vital connection to their father Abraham (Matt. 3:6-9). See John Calvin, Commentaries on the Twelve Minor Prophets, trans. John Owen (reprint, Grand Rapids: Baker Books, 2003), 4:630-31.
34. The sun could be a curse (Josh. 10:12-13; Psa. 121:6) or a blessing, as a source of life (Psa. 84:11). I take the solar healing alluded to in 4:2a as applying to the land that had been scorched (4:1). The return of verdant pastures from the sun’s life-giving rays would give God’s people reason to “go out and grow like stall-fed calves” (4:2b).