Malachi 3:6-7

THE WRONGFUL WITHHOLDING OF TITHES AND OFFERINGS, Malachi 3:6-12.

Malachi 3:6 is somewhat obscure; therefore it is difficult to trace the exact relation of this section to the one preceding. Some prefer to make Malachi 3:6 the conclusion of the preceding paragraph (see below) and to begin anew with Malachi 3:7, but the verse is equally suitable as an introduction to what follows. Malachi 3:6-12 as a whole are the continuation of the thought of Malachi 2:17 to Malachi 3:5, since they also are directed against the skeptics of Malachi 2:17; and therefore we can speak of a break between Malachi 3:5 and Malachi 3:6 only in the sense that in Malachi 3:6-12, the prophet deals with a new phase of the question under consideration; there is continuity of thought in the entire section Malachi 2:17 to Malachi 4:3.

The skeptics have come to doubt that Jehovah is doing anything for them or the nation, and as a result they no longer observe the requirements of the law concerning tithes and offerings (Malachi 2:6-8). They have cried out for his manifestations (Malachi 2:17), but, says the prophet, he can return in power and mercy only if the people repent and turn to him (Malachi 2:7). When they inquire how they are to return, he informs them, by the bringing of tithes and offerings which they owe to him. If they do this they will soon discover that Jehovah still lives and that he can bless them with abundant prosperity (Malachi 2:9-12). In order to rightly understand the spirit of the prophet’s message, the connection of this passage with the one preceding (especially Malachi 2:3-5) must not be overlooked. He condemns the neglect of tithes and offerings, not because he considers that in itself the greatest sin in the sight of God, but because he understands that this neglect is due “to a religious cause, unbelief in Jehovah, and that the return to belief in him could not therefore be shown in a more practical way than by the payment of tithes.”

Malachi 3:6 declares that the charge brought in Malachi 2:17, is unwarranted.

I am the Lord, I change not R.V., “I, Jehovah, change not.” He is still the “God of judgment.” If there seems to be a change in the character of his manifestations, this must be accounted for by the change in the people’s attitude toward him (compare Numbers 23:19; James 1:17).

Therefore ye sons of Jacob are not consumed This can only mean that because he is an unchangeable God, still recognizing certain covenant obligations (see on Malachi 2:5), the destruction which they fully deserve on account of their rebellion has been withheld thus far. It must be admitted that this thought is not quite suitable in the present context; a thought like “but ye, sons of Jacob, have changed” would be more in accord with the preceding statement. There is no objection against substituting but for therefore, as the Hebrew permits either translation; the difficulty is in the verb. Von Orelli, with a slight change in the vocalization, reads “you have not completed,” that is, your sins. This reading connects Malachi 3:6 more closely with Malachi 3:5, and the verse becomes the conclusion of Malachi 3:1-5, “I will be a swift witness,… for I change not (I am still the God of judgment)”; on the other hand, “you have not stopped sinning.” The emendation improves the present text, but it does not give the thought one would naturally expect. There remains more or less obscurity and uncertainty.

In accord with his custom to state first a general proposition, and then enlarge upon it, the prophet, in Malachi 3:7, points out more fully their inconsistency and fickleness hinted at in Malachi 3:6.

From the days of your fathers An indefinite expression pointing to the distant past; from time immemorial they have rebelled against Jehovah.

Mine ordinances Or, statutes. This term comprehends here all expressions of the divine will, written or oral, set forth by priest or prophet; all alike they have disregarded. This disobedience on their part is responsible for the failure of Jehovah to manifest himself as in the days gone by.

Return unto me In obedience and love (see on Hosea 14:1; Amos 4:6; Joel 2:12).

I will return In mercy and loving-kindness. As in other cases (Malachi 1:2; Malachi 1:6; Malachi 2:17), the prophet forestalls any excuse or attempt of self-justification.

Wherein shall we return? In what particular? The question is intended to make the impression that they have done all that may be expected of them.