COMMENTARY ON MALACHI
LESSON NUMBER 21
Mal 3:10 “Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. 11 I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts. 12 And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.” – (Malachi 3:10-12)
PROVE ME NOW, SAITH THE LORD OF HOSTS
INTRODUCTION
Our text is found amidst a plea for Israel to return to the Lord. If they do, He will return to them (Mal 3:7). The idea of them returning to God involves repentance, fulfilling what He required of them, and living with God Himself as their primary consideration. God returning to them depicts a Divine preference for them, the experience of blessings and benefits from Him, and the rebuke of powers aligned against them. When religion is nothing more than a philosophy, none of these considerations engage the minds of men. Self remains seated upon the throne of the heart and mind, and life is not lived Godward, or with the Lord as the primary reference point. God is addressing Israel in the manner of this text because He will not, and cannot, receive such a detached style of living. Because He is, in fact, the Creator and the Sustainer, “The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein” (Psa 24:1). Men really own nothing – everything they have is, in a sense, borrowed, and they are stewards of it. As advantageous as a democracy may appear, it hides these realities from men, so that they imagine they own and earn what they have, and that they have a right to pursue their own happiness rather than the good pleasure of the Lord. I do not know that anyone is capable of estimated the impact of this erroneous philosophy upon the hearts of men. Because we are living in a falling away, this idea has now been embraced by nominal Christendom, and is being declared with nearly universal acceptance. Our text flies in the face of such thoughts, contradicting them, and casting them down to the ground.
THE PRINCIPLE OF THE TITHE
Many perceive tithing as a principle commencing with, and limited to, the Old Covenant. With a feigned confidence, they say that tithing was never commanded in the New Covenant, and therefore believers are under no obligation to tithe. Generally, their conscience afflicting them, they will add that tithing is the minimum amount acceptable – which is nothing less than an admission that it is required.
GIVING ACCORDING TO CONSCIENCE. Some say giving is strictly regulated by what men “purpose” to do, basing their conclusion on Second Corinthians 9:7. Of course, that text had to do with a special offering being taken for the poor saints in Jerusalem (1 Cor 16:1-2; 2 Cor 9:1-7). Even then, however, it was to be an offering proportional to how they had “prospered” (1 Cor 16:2). We will find that this mode of giving is in perfect conformity with a godly manner of living throughout the ages – before the Law, during the Law, and following it. I know this is a sensitive area of life. Nevertheless, men must culture a sensitivity that is primarily toward the Lord who made them, created them anew, and sustains them.
COMMON PRINCIPLES. There are principles that span the entire history of men. Some of them include the giving of first fruits (Gen 4:4; Ex 23:16; Matt 6:33; 2 Cor 8:5,12; Rev 2:4), faith (Heb 11:4-39), obedience (Gen 22:18; 1 Sam 15:22; Acts 5:29), the love of God (Ex 20:6; Deut 6:5; 1 John 4:21), the fear of God (Gen 42:18; Deut 8:6; 1 Pet 2:17), and the worship of God (Gen 22:5; Matt 4:10; Rev 15:4). It is interesting to observe that there is no commandment given to those in Christ to “worship” God.” It is true that John was told to worship God, but that was in the context of him bowing before an angel (Rev 19:10; 22:9). It is not a point of apostolic doctrine, but is an evidence of genuine discipleship. The same is true of loving God. That is the first commandment of the Law and the Prophets (Matt 22:40). Those in Christ are not commanded to believe. Even though Jesus spoke of the necessity of believing, or having faith, prior to His death (Matt 17:20). Yet, no person of sound mind imagines that it is no longer necessary to obey God, fear Him, love Him, and worship Him. Those are matters that transcend times and seasons, as well as covenants.
TITHING ANTEDATED THE LAW. Prior to the giving of the Law Abraham tithed (Gen 14:20; Heb 7:6,9). Jacob also vowed to the Lord that he would “give the tenth unto Thee” (Gen 28:22). Both of these men were noted for their faith, and there is no record of a specific word being delivered to them concerning tithing. Either such a word was given, yet not recorded, or there is something about faith that involves this being written upon the heart, or embedded in the conscience. Apostolic doctrine even made a point of Abraham tithing to Melchizedec, who was greater than himself (Heb 7:1-8).
JESUS SANCTIONED THE TITHE. In His rebuke of the scribes and Pharisees, Jesus told them “ye pay tithe of mint and anise and cummin,” pointed out that they had “omitted the weightier matters of the Law.” Yet, when referring to their tithing, He said, “these ought ye to have done, and not leave the others undone” (Matt 23:23). The meaning is reflected in the NIV: “You should have practiced the latter, without neglecting the former” (Matt 23:23). Neither Moses, nor the Prophets, nor the Lord Jesus ever intimated that a time was coming when the tithe would be abrogated.
ONE THAT LIVES IS NOW RECEIVING TITHES. A categorical statement is made concerning the exalted Christ now receiving tithes. It is within the doctrinal context of Abraham paying tithes, and not of the requirement of tithing under the Law. “And here men that die receive tithes; but there He receiveth them, of whom it is witnessed that He liveth” (Heb 7:8). Again, the basis for the statement is Abraham paying tithes to Melchizedec (7:1-7). Because Melchizedec was a type of Christ, his parents are not mentioned. His record leaves us thinking only of his high priesthood. Some have concluded that this was a pre-incarnate appearance of Christ. But this cannot be the case, for our Lord’s entrance into this world is associated with the appearance of Jesus – no one else (John 1:9,14; 1 Tim 1:15; Heb 1:6; 1 John 4:6). Melchizedec is never said to be always alive. That is a prerogative assigned exclusively to the Lord Jesus Christ. In the world – wherever it is, and whenever it is, “men that die receiveth tithes” – whether it is Melchizedec or the Levitical priesthood. When it comes to eternality, only the Man Christ Jesus is declared to be living (Rom 6:10; 2 Cor 13:4; Heb 7:25; Rev 1:18; 2:8). If the Living One is receiving tithes, it ought to be obvious that someone is paying them.
LIVING OF THE GOSPEL. Paul alludes to the means by which the priests of old were sustained – a point to be developed in the next verse. He states that those who preach the Gospel are sustained in the same manner. “Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel” (1 Cor 9:13-14; Num 18:24,28). It is apparent, then, that under the Law the tithe had specifically to do with the support of the workers of the Lord. Now, in his doctrine, Paul takes for granted that the people of God know this principle. We ought to be able to do the same.
BRING ALL THE TITHES INTO THE STOREHOUSE
Mal 310 “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.”
First, there is not the slightest indication in Scripture that these words are excluded from those that are written “for our admonition” (1 Cor 10:11), or that what happened here was not for “our learning” (Rom 15:4) , or is not given that we may be “perfect, thoroughly furnished unto every good work” (2 Tim 3:16-17).
BRING IN ALL OF THE TITHES. Other versions read, “the whole tithe,” NASB “the full tithe,” NRSV “the full tithes,” RSV “your tenths,” BBE “the full 10 percent.” CSB The idea here is not that of bringing ten percent as compared with eight or nine percent. Those versions who leave us thinking in such as manner have missed the point of the text, even though there is a measure of truth in that representation. It is the whole scope of the tithe that is the point. That scope included: 1 The tithe of the land (both seed and fruit, Lev 27:30). 2 The tithe of the animals (the herd [cattle] and the flock [sheep]). In the giving of the tithe of the herd, the people were told, “He shall not search whether it be good or bad, neither shall he change it” (Lev 27:33). If a portion of the tithe was taken for self then that portion had to be redeemed, with 20% of the value of what was taken added to the tithe, making the giving to God right (Lev 27:31-32). “All the tithes” included this provision. Nothing that God required was to be withheld. A person could not tithe of the land, but not of the animals. Nor, indeed, could they withhold a part of the tithe for personal use without replacing it, and adding to it 20% more.
THE STOREHOUSE. The “storehouse” was the place the tithes were stored – something like a grocery store for the priests, from which they derived their living. In later times, David restored this practice, referring to the “storehouse” as “the treasures of the house of God” (1 Chron 26:20). Later, Hezekiah did the same thing again, referring to “chambers of the house of the Lord” (2 Chron 31:11-19). Nehemiah again reinstituted this practice, using both of these terms (Neh 10:37-38). He stated the tithes were to be “brought to the house of our God, unto the priests that minister in the house of our God . . . that the same Levites might have the tithes” (Neh 10:36-39). Later, during Nehemiah’s absence, Eliashib the high priest allowed Tobiah the Ammonite to make a chamber in which to live within this sanctified area (Neh 13:7). When Nehemiah returned and found this circumstance, he threw “all of the household stuff of Tobiah” out of the chambers, cleansed them, and brought again the goods that belonged there. He also perceived that while he was gone “the portions of the Levites had not been given unto them” (Neh 13:10). He therefore contended with the rulers of the people, stating that the house of God had been “forsaken” (Neh 13:11). He then saw to it that the tithes were once again brought “unto the treasuries” (Neh 13:12) – referred to in our text as “the storehouse.”
Alarmingly, the same neglectful circumstance has taken place in our day. Because the tithes are not brought into “the storehouse,” much Christian activity has been reduced to begging for funds, with careers being developed in fund-raising, and unlawful means adopted for gaining funds because the professing Christians have made a practice of robbing God.
PROVE ME NOW HEREWITH! Ordinarily these words refer to men being proved: i.e. “Examine me, O Lord, and prove me” (Psa 26:2). But here – and only here – men are admonished to prove God! Other versions read, “Try Me now in this,” NKJV “test Me now in this,” NASB “thus put Me to the test,” NRSV and “put Me to the test by doing so.” BBE The fact that these Israelites had withheld their tithes in interest of sustaining themselves suggested that God had changed, or recanted on His promises. Here, proving God is another way of saying, “Return unto Me, and I will return unto you” (3:7). They had doubted God’s faithfulness, but it was really their unfaithfulness that was the issue. That issue would be once and for resolved by fulfilling what the Lord had required, for “God is faithful” (1 Cor 1:9; 10:13). However, that faithfulness is more than a mere theological tenet. For those in Christ, it is proved, or established, within the context of living by faith, and walking in the Spirit. Only then will the faithfulness of God be established in the hearts of men. Faith can answer this challenge, boldly stepping out on the promises and commitments of God.
OPENING THE WINDOWS OF HEAVEN. The “windows of heaven” were once opened to bring an inundating flood upon the whole world (Gen 7:11). When the flood served its purpose, the “windows of heaven were stopped” (Gen 8:2). Here “the windows of heaven” are related to an abundance of blessing, favor, and care – as opposed to the flood. This refers to copious blessing, an abundance, and holy plentitude (John 10:10; Rom 5:17; Eph 3:20; Tit 3:6).
NOT ROOM ENOUGH TO RECEIVE IT. This refers to a supply that is more than is required. The words “not room enough” refer to the capacity of the people to retain the full blessing. It is what opens the door for ministering to others, lending instead of receiving (Luke 6:35), and supplying the necessities of others (2 Cor 8:14; Eph 4:28). Receiving more than is enough does not mandate tearing down old barns and building new ones.
THE DIVINE RESPONSE TO OBEDIENCE
3:11 “ :11 “ And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts. 12 And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.”
Here the Lord elaborates on the involvements of the windows of heaven being opened, and a blessing being poured out that cannot be contained by those receiving it. These are effects that only God can promise – but He did promise them, and now Israel must believe them.
I WILL REBUKE THE DEVOURER. The “devourer” can come after the fruit of the field has been ripened, and the flocks and herds have been increased. The fruit of the ground can be devoured by chewing locust, the swarming locust, the crawling locust, and the consuming locust – waves of devourers that come in swift succession, consuming everything that has grown (Joel 1:4 NKJV). It is possible for the seed to be planted, but the harvest be nothing at all (Isa 17:11). The plants can be destroyed by scorching wind and mildew (Amos 4:9), and hail as well (Hag 2:17). The enemies of Israel could also come and eat the fruit of their land (Lev 26:16). All of these things are depicted as Divine judgments, even though they may have appeared to be nothing more than happenstance. In Malachi’s day, they had happened because of the disobedience of the people. God refers to the agents of consumption as “My great army which I sent among you.” The rebuking of the devourer is also translated into these words: “I will restore to you the years that the locust have eaten” (Joel 2:25). Hosea said, “He hath torn, and He will heal us” (Hos 6:1).
The same God who called for the devourers can cause them to cease. Rebuking the devourer does not refer to a series of words, but to an effectual and immediate halt to the consumption, and the restoration of productivity.
Many a poor soul who has seen the dwindling of their resources, and the unplanned necessity of debilitating expenses, have never made an association of their condition with the response of God. Truly living unto the Lord in a pleasing manner is not something to be taken for granted. In Israel God has made quite clear that He does take note of unfaithfulness, and that there is a penalty for such an uncomely response to Him. God has not changed. This is a most precise depiction of His character, and of the manner in which He interfaces with people.
While this kind of condition is not necessarily a punishment, it is controlled by God. There were times when Paul himself experienced “necessities” (2 Cor 6:4; 12:10), “hunger and thirst,” and having “no certain dwelling place” (1 Cor 4:11). Yet, like David, he knew his times were in the hands of the Lord (Psa 31:15), and he relied on that fact.
NEITHER SHALL YOUR FRUIT. Other versions read, “fail to bear fruit for you,” NKJV “cast its grapes,” NASB “shall not be barren,” NRSV “will not be dropped before its time,” BBE “lose its fruit before harvest time,” CJB and “lose their unripened grapes.” GWN
This speaks of a condition where the fruit is never ripened – even though it spends a long time on the vine. Who has not seen withered grapes on a vine, of even on a bunch of grapes that was purchased? And what is the good derived from these immature and dried fruits? There is no point to unripened fruit. In such a state it is bitter, and not good for consumption. Further, there is no seed in it that can be planted with hope.
If the people will bring the whole tithe into the storehouse, such fruit will not be found on their vines. That is, they will be able to eat the fruit of their labors, and seed will be produced for future crops. From this we learn that fruitlessness can be traced to the withholding of Divine benefits. God will not allow certain people to grow to maturity, just as He did not allow the crops of the Israelites to produce mature fruit. The means for growth were supplied, but when growth did not take place, those means were withheld. That, of course, is the point made in Hebrews 6:7-8: “For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.” Many professed believers have never seriously pondered this circumstance.
ALL NATIONS SHALL CALL YOU BLESSED. God promised Israel in the beginning that if they would keep His precepts, “all nations shall call thee blessed” (Deut 28:1). The nations had noticed the cursing of Israel, for they became a byword, of the object of ridicule (Deut 28:37). Conversely, when the windows of heaven were opened to them, the world would also take due note. The prophets affirmed they would say, “We have heard that God is with you” (Zech 8:23).
Could it be that the present state of the church, and the taunting that is coming from its enemies, is actually a sign of Divine abandonment? There is something to think about.
YE SHALL BE A DELIGHTSOME LAND. Other versions read, “a land of delight,” NRSV “pleasant land.” GENEVA and “the most desired of lands.” TNK It would be a land in which it was evident that God was caring for it (Deut 11:12). The land itself would be proof that it had been favored by God. Oh, that such Divine blessing would be apparent in our time! Such a state is possible if the people of God will live in a manner that is pleasing to God. That is His nature.