INTRODUCTION

The goal of this paper is to provide a thorough exegesis of Malachi 3:8-12, by examining

the structure, background, teaching and application of the selected passage. This writer will

explain how this passage fits into the context of the surrounding verses, chapters and other

biblical passages, examine the historical and cultural background tor interpreting the text,

provide an exegetical analysis of the passage in view of the main truths and teachings of the text,

and provide insight into how the passage applies to the Christian life today. Ultimately, the

writer will draw conclusions as to this passages significance and meaning and utilize the exegesis

in preparing a sermon.

BACKGROUND

Malachi is Gods words of judgment and salvation to (1:1), delivered to the people as a

whole or the priests specifically (1:6 and 2:1), by Gods human agent.1 As to authorship, there

are two theories about who actually delivered these words from God leading to the conclusion

that the author cannot be definitively stated to be the prophet Malachi.

The dilemma centers on whether the name Malachi is indicative of an unknown author

or if it refers to a proper name and thus a specific author. Redditt leans toward the interpretation

of malaki, which literally means my messenger, as an inappropriate name for a child and

concludes it is likely an unknown title derived from Mal 3:1. He states, Even if malaki were

understood as a proper noun, however, the superscription provided no further information about

1
Leander Keck, The Book of Malachi. In The New Interpreter's Bible (NIB), 843-870. New Revised ed. Vol. VII. Nashville, TN:
Abingdon Press, 1996. (Nashville: Abington Press, 1996), 843.
the prophet. It reveals neither the genealogy nor the hometown of the prophet.2 On the other

hand, Hill affirms the MT which maintains the first person pronoun my messenger instead of

the LXX which refers to his messenger. In fact, Hill gives no credence to the argument of an

improper name and cites other unique biblical names such as Jonah as justification.3 The

established convention favors the use of Malachi as a proper name with the disclaimer that the

book does not provide specifics about the individual and is a collection of oracles which are

basically anonymous and function independently of the person of the prophet.4 This paper

focuses on the message of Malachi thus differences over authorship are not of prime importance.

The date of the book is also in question in regards to exact chronology which is an

exception to the majority of postexilic OT literature which features precise chronological

information. Longman is certain Malachi is composed sometime after 538 B.C., placing it after

the return of the Jews from Babylon and Persia, and is likely written after the second temple was

constructed because of the cultic abuses that had surfaced and were being addressed by the

prophet5. Stuart suggests a date around 460 B.C.6, as does Craigie who proposes that Malachis

ministry actually preceded and laid the groundwork for the reforms of Ezra and Nehemiah. 7

2
Paul L. Redditt, Haggai, Zechariah, Malachi. The New Century Bible Commentary (Grand Rapids: Wm.
B. Eerdmans, 1995), 151.

3
Andrew E. Hill, Malachi: A New Translation with Introduction and Commentary (New York: Doubleday,
1998), 15f.

4
Tremper Longman, III and David E. Garland, The Expositor's Bible Commentary, Vol. 8, Daniel -
Malachi (Grand Rapids: Zondervan, 1995), 839. (see also, Keck, 847).

5
Ibid, 837.

6
Douglas Stuart, The Minor Prophets: An Exegetical and Expository Commentary, Vol 13 (Grand Rapids:
Baker Books, 1984), 1252.

7
Peter C. Craigie, Twelve Prophets, Vol. 2: Micah, Nahum, Habbakuk, Zephariah, Zechariah and Malachi
(Louisville: Westminister John Knox Press, 1985), 225-26.
 Regardless of the precise timing, Longman concludes it is best to consider Malachi as a

part of the post-exilic period against the backdrop provided by Ezra and Nehemiah8 and

particularly the common problem of intermarriage and divorce found in all three books with

specific attention to defining community boundaries based on regulation of acceptable marriage

partners (Ezra 9-10; Neh. 11:23-27; Mal. 2:10-12). Other issues common to Nehemiah and

Malachi included provision for sacrifices, exploitation of the disadvantaged and, particular to

Malachi 3:8-12, the payment of the tithe (Neh. 10:37-39; 13:10-14)9.

STRUCTURE

Malachi is almost entirely comprised of the genre of prophetic disputation which, by

definition, is a speech which seeks to persuade the audience of some truth. Prophetic

disputations commonly use rhetorical questions and Malachi is no exception.10 Malachi, which

is predominately prose with a few poetic verses, employs literary devices common to the Hebrew

prose of the day which include rhythmic patterns, figures of speech and chiasm.

The book of Malachi is comprised of six disputations or distinctive units of varying

length with a basic structure in each unit consisting of an opening affirmation, whether in the

form of a statement or a question; a response that call into question in some way what was said;

and an explanation or amplification that reaffirms the initial word.11

8
Longman, 840.

9
Keck, 847.

10
William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Jr., An Introduction to Biblical
Interpretation (Nashville: Thomas Nelson, Inc., 2004), 366.

11
Keck, 849.
 Taking this division into account, along with Longmans outline of Malachi, the author of

this paper outlines the book as follows:

Superscription (1:1)
Disputation 1: Gods Election of Israel (1:2-5)
Disputation 2: The Sacrifice of the Priests (1:6 2:9)
Disputation 3: The Rebellion of the People (2:10-16)
Disputation 4: Resistance to the Lord / Self-Deceit (2:1 3:5)
Disputation 5: Resistance to the Lord / Selfishness (3:6 12)
Disputation 6: Resistance to the Lord / Self-Deficiency (3:13 4:3)
Conclusion: Restoration through the Lord (4:4-4:6)

The above outline is laid out in the form of a chiasm because the whole book of Malachi

consists of a detailed parallel structure which, when covering a whole book, is referred to as an

extended chiasm12 (Klein, 301). It is also important to note that the book of Malachi is the last of

the books of the twelve minor prophets and the last book in the Old Testament so the conclusion

of Malachi is also the conclusion of the twelve books as well as the conclusion of the entire Old

Testament and points to the New Testament.

The passage being examined in this paper is part of the fifth disputation and the selfish

resistance to the Lord that is displayed in the area of stewardship. It is important to examine the

verses just prior to and just after Malachi 3:8-10 which is the main focus of Malachi 3. This

paper looks at Malachi 3:8-12 as a complete pericope (passage excerpt), however there is some

question concerning verses 6 and 7. Clendenen views verse 6 as part of the conclusion of the

previous pericope while others view verses 6 and 7 as a bridge or transition between the current

pericope and the previous one, including verse 6 as the beginning of the current pericope. 13 It is

obvious to this writer that there is some validity in each of these commentary views as verse 6

shows Gods goodness, justice, and commitment to his people if they will just return to God.

12
Klein, 301.
13
Longman, 858.
This verse could be a conclusion or an introduction. Verse 7 then poses the question of how the

people of Israel are to return. This question certainly relates to verse 6 but could also lie

separately as a bridge. Achtemeier includes verse 7 as a part of the new pericope and sees the

people as being guilty of breaking covenant law.14 Whether or not these two verses are part of

the previous or current pericope, they do provide continuity in context.

EXEGETICAL TEACHING

Verse 8

"Will a man rob God? Yet you rob me. "But you ask, 'How do we rob you?' "In tithes and

offerings.15

The people posed a question in verse 7b asking God how they can return to God after

God has accused them of not keeping His decrees. Instead of answering them directly, God,

through Malachi, responds with a question, followed by a statement answering His own question

and then there is yet another question from the people asking how they rob God followed again

by Gods answer given through the prophet Malachi. The NIV uses the word rob although

there are other versions which use words such as cheat and deceive. Baldwin supports the

MT stating rob indicates a strength and directness in telling the people of Jacob they have been

withholding their tithes and offerings.16 Hill (p. 305) views this verse to represent an ongoing

14
Elizabeth Achtemeier, Nahum - Malachi. Interpretation: A Bible Commentary for Teaching and
Preaching (Atlanta: John Knox Press, 1986), 187.

15
Malachi 3:8, NIV. All subsequent Scripture quotations are taken from the New International Version
unless otherwise stated.

16
Joyce G. Baldwin, Haggai, Zechariah, Malachi: An Introduction and Commentary. Tyndale Old
Testament Commentaries (London: Tyndale Press, 1972), 245.
state of affairs in present time where the people continue to withhold from God what is

rightfully His.17

The word tithe in Hebrew refers to the English word tenth, but Petersen refers to the

tithe as the general tithe which was collected in local storehouses and designated by the

Levites. Viewing Malachi 3:8 in reference to Nehemiah 13, which has already been established

in this paper, Petersens reference to the Levites appears plausible. Petersen also suggests the

offerings referred to are the tithe tax or tithe of the tithe given in support of the temple.18

Clendenen probably explains it best stating The tithes, then, were considered a particular type of

teruma. If so, then Gods explanation to the people in Malachi probably meant that they were

holding back the offerings that belonged to him, especially the tithes, and that were supposed to

be given to the temple personnel as their livelihood.19

Verse 9

You are under a curse--the whole nation of you--because you are robbing me.

The consequence for failure of the people to return to God is a curse which is not

specifically stated in this verse, but is implied in Malachi 3:11 as an agricultural failure by the

use of the words devouring your crops and the vines in your fields as areas of the Lords

restoration. Clendenen refers to Leviticus 26 and 27 concerning what might happen to a nation

that does not observe covenant law.20 Longman supports this reference along with Numbers

17
Hill, 305.

18
David L. Petersen, Zechariah 9-14 and Malachi. Old Testament Library (Louisville: Westminister John
Knox Press, 1995), 216.

19
E. Ray Clendenen and Richard A. Taylor, Haggai, Malachi. the New American Commentary. Vol.
21a (Nashville: Broadman and Holman Publishers, 2004), 418.

20
Ibid, 432.
18:24-28 and Deuteronomy 12, 14 and 26 as evidence that tithing was not optional and failure to

meet this obligation has already brought about a curse referring back to the Deuteronomic

judgment (Dt. 28:15-19) brought on those who violate the covenant the Mosaic law.21

Verse 10

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 you will not have room enough for it.

The Lord, here, offers a remedy for the curse and that is to bring the whole tithe into the

storehouse. Again, there is evidence of the tithe referring to agricultural offerings, placing this

passage in the general historical context of the book. It is important to note the word whole in

this verse which is indicative of the fact that the people were only bringing a portion of the tithe

or were withholding the best part of the tithe. For example, Hill suggests this passage refers

back to Malachi 1 which references offering animals unfit for sacrifice.22 Referring again to the

parallel with Nehemiah, the most important nonpentateuchal references to the tithe . . . illumine

even more the admonition of Mal. 3:10, however, we find in Neh. 13:10-12 that the tithes had

not even been collected regularly. Petersen also underscores the fact that the whole tithe is not

just to be given, but is to be given in a certain place, the storehouses, which were out in the

province in contrast to the chambers where the Levitical priests brought their tithe tax and which

were likely part of the temple complex.23 Certainly, in a time of agricultural and economic

poverty, God wants to insure that the temple is stocked with enough provisions to support their

21
Longman, 859.

22
Hill, 309.

23
Petersen, 215-16
mission which includes caring for the widows, orphans, and aliens mentioned in verse 5. So the

issue of whether the supplies are stored in the storehouses, chambers, or both is not the prime

issue because the word whole would indicate all tithes are to be given regardless of the

terminology of the places where they are stored.

The Lord also offers a challenge in this verse, asking the people to test Him or prove him

by bringing their whole tithes to the storehouse to see if He will pour out the richest blessings on

them. God wants the people to trust him when he exhorts them to test him. Achtemeier points

out that other scriptures state we are not to test God (Deut. 6:16; Matt. 4:7), but views God

allowing such a test in this verse to his unbelieving people as a call to return to him and respond

in love to his love by giving the whole tithe.24

The last part of verse 10 begins the positive motivation for the people to obey Gods

covenant. Both Petersen and Stuart view phrase floodgates of heaven, or windows of

heaven as some translations use, as generally referring to rain. Turning again to Deuteronomy

28, previously discussed as an emphasis by Longman and others, an even clearer picture is

presented which connects Malachi with rain and blessing as well as the ancient covenant.

By using the hyperbole floodgates of heaven, Malachi is emphasizing that God will so richly

bless the land with rain that the people will have more crops than they can manage. As

Longman states, God is promising more than rain in this verse, indicating everything that well-

watered soil can produce will be theirs.25 As Clendenen outlines, the last half of verse 10

begins a statement of positive motivation of future blessing which is continued in the last two

verses of this exegetical passage.26

24
Achtemeier, 189.

25
Longman, 860
Verse 11

I will prevent pests from devouring your crops, and the vines in your fields will not cast their

fruit, says the LORD Almighty.

Malachi continues to quote the words of the Lord himself in this verse and while this

continues His promised response, it also points back to verse 9 to detail the actual curse they are

currently under that of agricultural deprivation which has affected the people and their land. It

is important to note that the curse on agriculture detailed here does not suggest that sacrifices to

God are construed as divine nourishment a common pagan idea but only that denial of what

belongs to God will result in denial of what his people need should they withhold their tithes.

In that light, if the people of Israel return to the Lord, He will remove all those things which have

caused famine and failure of crops (personified as the destroyer)27

Verse 12

"Then all the nations will call you blessed, for yours will be a delightful land," says the LORD

Almighty.

After confirming the details of His promise in Verse 11, the Lord concludes this

passage with the result of that promise which will be recognition of all nations that Israel is

blessed and its land is once again fertile. Stuart believes this blessing refers to a future time

when Gods favor will be abundantly evident and Israel will no longer be the subject of scorn.28

Stuarts point is valid because the Lord will not delight in his people if they do not obey Him and

26
Clendenen, 239.

27
Longman, 859-60.

28
Stuart, 1370.
actually meet their obligations which include, but are not limited to the tithe. In speaking of the

Lords reference to delight, Clendenen views a two-fold blessing when he states, Here the

Lords blessing of his chosen and Promised Land would cause it to become a source of delight to

its inhabitants but also to the God who had created, bestowed, and beautified it.29

APPLICATION

The book of Malachi, as a whole, has great theological value which was first realized in

the New Testament with the coming of the Lord which was announced in Malachi. Although the

command in the passage exegeted here (to return to the Lord with tithes) is not brought to

fruition in this last chapter of the Old Testament, God closes the chapter with the motivation of

the coming day and a second command to remember the law. The promise of a messenger,

Elijah, who will preach a message of repentance (Mal 4:4-6) is also the theme that opens the

Gospels, thus completing the unrealized hopes of Israel (Mt 3:1-12; Mk 1:2-8; Lk 3:2-17; Jn 1-6-

8, 19-28).30

This passage speaks to the world today as evidenced by parallels between the world in

which the Judeans lived and the world of today. While tithing is not one of the Ten

Commandments, stealing is prohibited in the Ten Commandments. Smith is quick to point out

that Mal. 3:8-12 is not primarily about tithing but about the need to repent and return to God.

Withholding the tithe is just one example of an act of disobedience that calls for repentance. He

goes on to state that merely tithing does not guarantee Gods blessings, but blessings and

29
Clendenen, 428.

30
Longman, 842.
repentance go hand in hand. In the Bible, religion and ethics, worship and morality, are

inseparable and they support one another.31

This calls to mind todays worldview and the lack of commitment by many Christians to

a Biblical worldview which must include an understanding of the meaning, direction and purpose

of history as laid out in passages like Mal. 3:8-12. The people of Judah were called to remember

their origins and their pledge to uphold the Mosaic Law. We, as Christians today, should turn to

our origins as saved believers in Christ, recognizing that His suffering and death were not just to

grant us the gift of salvation, but through our acceptance of Him and His free gift, to call us to

actions and behavior worthy of the Lords richest blessings.

As the people of Judah, we are called to recognize who and what has the power

and it is not the things of this world, it is the Lord, Jesus Christ. We are further called to live

ethically and morally pure lives as we have been taught from His Word, seeking His renewal and

restoration when we stumble which the Lord will quickly bestow, fulfilling our need for

Christian love and a sense of belonging to His world, not the secular world.

CONCLUSION

Yes, we are to give to the Lord what He is due and that includes our tithes and offerings,

but it also includes our time and dedication to Him and not the things of this world. Our goal

should be to give glory to God by unselfishly giving our gifts in His name and in doing so; he

will open the floodgates of blessing on us. Achtemeier lists a number of blessing or graces we

receive every morning and points out they are too numerous to count. They include such things

as the glories of a good creation; joy in daily work; patience, kindness, self-control in the

31
Ralph L. Smith, Word Biblical Themes, Micah - Malachi (Dallas: Word Publishing, 1984), 96-7.
fellowship we have with one another; release from guilt and anxiety and dread of death; and

above all, peace with God. Achtemeier said it best when she said, Motivating and

accompanying all true gifts to God is the pouring out of our life, our love, our all. And when we

so present ourselves a living sacrifice, holy and acceptable to God, it is surely true that heavens

richest bounties are heaped upon us.32

32
Achtemeier, 189.
 BIBLIOGRAPHY

Achtemeier, Elizabeth. Nahum - Malachi. Interpretation: A Bible Commentary for Teaching and
Preaching. Atlanta: John Knox Press, 1986.

Baldwin, Joyce G. Haggai, Zechariah, Malachi: An Introduction and Commentary. Tyndale Old
Testament Commentaries. London: Tyndale Press, 1972.

Clendenen, E. Ray, and Richard A. Taylor. Haggai, Malachi. the New American Commentary.
Vol. 21a. Nashville: Broadman and Holman Publishers, 2004

Craigie, Peter C. Twelve Prophets, Vol. 2: Micah, Nahum, Habbakuk, Zephariah, Zechariah and
Malachi. Louisville: Westminister John Knox Press, 1985.

Hill, Andrew E. Malachi: A New Translation with Introduction and Commentary. New York:
Doubleday, 1998.

Keck, Leander. The Book of Malachi. In The New Interpreter's Bible (NIB), 843-870. New
Revised ed. Vol. VII. Nashville, TN: Abingdon Press, 1996. Nashville: Abington Press,
1996.

Klein, William W., Craig L. Blomberg, and Robert L. Hubbard, Jr. An Introduction to Biblical
Interpretation. Nashville: Thomas Nelson, Inc., 2004.

Longman, III, Tremper, and David E. Garland. The Expositor's Bible Commentary, Vol. 8,
Daniel - Malachi. Grand Rapids: Zondervan, 1995.

Petersen, David L. Zechariah 9-14 and Malachi. Old Testament Library. Louisville:
Westminister John Knox Press, 1995.

Redditt, Paul L. Haggai, Zechariah, Malachi. The New Century Bible Commentary. Grand
Rapids: Wm. B. Eerdmans, 1995.

Smith, Ralph L. Word Biblical Themes, Micah - Malachi. Dallas: Word Publishing, 1984.

Stuart, Douglas. The Minor Prophets: An Exegetical and Expository Commentary, Vol 13. Grand
Rapids: Baker Books, 1984.