Thinking on Scripture with Dr. Steven R. Cook

The Person and Attributes of God

 

     Learning about God and His character helps us understand the fundamental nature of reality. Scripture reveals God is the absolute standard for what is right. Apart from God and His Word, we have no absolute standard for right and wrong and are left with arbitrary laws based on manufactured or borrowed values. Atheism is the predominate belief system that stands in opposition to God. Atheism is the belief there is no God. For the atheist, mankind is nothing more than a molecular accident in a material universe where everything is the product of matter, motion, time and chance. For the atheist, there is no rational reason for a person to exist and no given purpose for his life. His thoughts, feelings, morals and actions are simply electrochemical impulses that occur in the body and brain, and when a person dies, those impulses cease. Right and wrong as well as good and evil become arbitrary. Without God and Scripture to guide and give man purpose, man’s uniqueness is lost in the universe, as he is ultimately of no greater value than what he paints on the canvass or studies under the microscope. Biblical thinkers know this to be true; because if there is no God and man is not unique (as the Bible teaches), then he is of no greater value than the tree, the rock, or the worm on a hook.  If there is no God, then man is a zero. When he dies, his biological life is consumed by the material universe from which he came. Consider this view of death by the atheist John Updike:

"Without warning, David was visited by an exact vision of death: a long hole in the ground, no wider than your body, down which you were drawn while the white faces above recede. You try to reach them but your arms are pinned. Shovels pour dirt in your face. There you will be forever, in an upright position, blind and silent, and in time no one will remember you, and you will never be called by any angel. As strata of rock shift, your fingers elongate, and your teeth are distended sideways in a great underground grimace indistinguishable from a strip of chalk. And the earth tumbles on, and the sun expires, an unaltering darkness reigns where once there were stars."[1]

     Most who hold to atheism desire to operate independently of any authority outside of themselves, especially God’s authority set forth in Scripture. These assign no serious thought of God to their discussions, plans, or projects, but seek to use His resources independently of His wishes. But these same persons become trapped in their own system when their individual sense of good and evil, right and wrong, clashes with another person who holds to opposing moral standards. Having rejected God and moral absolutes, they have no objective final standard by which to measure values and behavior, to declare anything good or bad. These can go about their daily affairs as long as the pressures of life are not too great; however, if they’re ever confronted with vicious evil that disrupts their lives, they’ll naturally seek a mechanism to control it, lest it destroy them (I’m speaking about the atheist who desires law and order rather than anarchy and chaos). If they continue to reject God, they’ll likely turn to a totalitarian government they hope is strong enough to deal with the depravity of reckless people; but in so doing, they’ll trade freedom and prosperity for slavery and the illusion of equality. A society that acknowledges God and operates in accordance with His moral laws will tend to produce a virtuous people that can enjoy freedom and prosperity; but this must start with God.

 

God Exists as Trinity

 

     Scripture opens with the statement, “In the beginning God” (Gen 1:1a). The Bible does not seek to prove the existence of God, but simply acknowledges His being. Those who are positive to divine truth accept this statement. Furthermore, the Bible reveals God exists as a Trinity (or Triunity). In the Bible we learn that there is one God (Deut 6:4), who exists as three Persons (Gen 1:26; Matt 28:19; 2 Cor 13:14; 1 Pet 1:2). All three members of the Godhead are co-equal, co-infinite, and co-eternal, possessing the same nature and attributes (Deut 6:4; Isa 44:6-8; John 10:30; 14:9).[2] The Trinity consists of God the Father (Gal 1:1; Eph 6:23; Phil 2:11), God the Son (Isa 7:14; 9:6; John 1:1, 8:58; 20:28; Col 2:9; Heb 1:8), and God the Holy Spirit (Acts 5:3-4; 1 Cor 2:11-12; 2 Cor 13:14). The Bible reveals God has specific attributes that describe who He is and explain why He thinks and acts in certain ways. What we know of God’s attributes comes to us only by divine revelation, and these attributes belong to all the members of the Trinity, who are worthy of all praise and service.

"The various perfections of God are not component parts of God. Each describes His total being. Love, for example, is not a part of God’s nature; God in His total being is love. Although God may display one quality or another at a given time, no quality is independent of or preeminent over any of the others. Whenever God displays His wrath, He is still love. When He shows His love, He does not abandon His holiness. God is more than the sum total of His perfections. When we have listed all the attributes we can glean from revelation, we have not fully described God. This stems from His incomprehensibility. Even if we could say we had a complete list of all God’s perfections, we could not fathom their meaning, for finite man cannot comprehend the infinite God."[3]

     When studying the attributes of God, the student of Scripture should never seek to understand them separately from God, as though an attribute of God may exist apart from Him. More so, the attributes of God are as infinite as God Himself, and to try to understand them fully is not within the scope of our ability. A detailed understanding of God’s attributes prevents the believer from developing an incomplete or faulty view of God, in which he/she sees Him only in part. For example, a solitary view of God as righteous can lead a Christian to legalistic behavior, whereas a singular understanding of God as loving or gracious can lead to licentiousness. A thorough biblical understanding of God will prove healthy for the Christian who seeks to reflect His character. The biblical revelation of God has practical application for the growing Christian, for as the believer advances in spiritual maturity, he/she will take on the characteristics of God, though only a few of those characteristics may be visible to others at any given moment, depending on the situation. The major attributes of God as revealed in Scripture are as follows:

Living – God is living and is the source of all life. He is personal, thoughtful, emotive, volitional and active. “My soul thirsts for God, for the living God” (Psa 42:2a). “My soul longed and even yearned for the courts of the LORD; my heart and my flesh sing for joy to the living God” (Psa 84:2). “But the LORD is the true God; He is the living God and the everlasting King” (Jer 10:10a). “Simon Peter answered, ‘You are the Christ, the Son of the living God.’” (Matt 16:16).

Self-Existent (aseity) – God’s existence depends on nothing outside of Himself. “God said to Moses, ‘I AM WHO I AM’” (Exo 3:14a). John writes “In Him was life” (John 1:4), and He “has life in Himself” (John 5:26).

Holy– God is positively righteous and separate from all that is sinful. “For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy” (Lev 11:44a). “Exalt the LORD our God and worship at His holy hill, for holy is the LORD our God” (Psa 99:9).

Spirit – The nature of God’s being is spirit, not material. “God is spirit, and those who worship Him must worship in spirit and truth” (John 4:24). “See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have” (Luke 24:39).

Sovereign– God acts freely as He pleases, always as He pleases, and only as He pleases. “But our God is in the heavens; He does whatever He pleases” (Psa 115:3). “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35; cf. Isa 46:9-11; Acts 17:24-28).

Immutable– God’s essential nature does not change. “Even they will perish, but You endure; and all of them will wear out like a garment; like clothing You will change them and they will be changed. But You are the same, and Your years will not come to an end.” (Psa 102:26-27). “For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed.” (Mal 3:6).

Eternal– God has always existed, does exist, and forever will exist. “The eternal God is a dwelling place, and underneath are the everlasting arms” (Deut 33:27). “Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever” (1 Tim 1:17).

Infinite – God exists in space, but is also beyond space, infinite in being. ‘“But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain You, how much less this house which I have built!” (1 Ki 8:27). “Can a man hide himself in hiding places so I do not see him? declares the LORD. Do I not fill the heavens and the earth? declares the LORD” (Jer 23:24).

All-knowing– God knows all things, being infinite in knowledge. “O LORD, You have searched me and known me. You know when I sit down and when I rise up; You understand my thought from afar. You scrutinize my path and my lying down, and are intimately acquainted with all my ways. Even before there is a word on my tongue, behold, O LORD, You know it all” (Psa 139:1-4). “Do not worry then, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear for clothing?’ For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness, and all these things will be added to you.” (Matt 6:31-33)

All-present– God is equally and fully everywhere present. “Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend to heaven, You are there; if I make my bed in Sheol, behold, You are there. If I take the wings of the dawn, if I dwell in the remotest part of the sea, even there Your hand will lead me, and Your right hand will lay hold of me.” (Psa 139:7-10).‘“Can a man hide himself in hiding places So I do not see him?’ declares the LORD. ‘Do I not fill the heavens and the earth?’ declares the LORD.” (Jer 23:24)

All-powerful– God is able to accomplish all He desires. “Then Job answered the LORD and said, ‘I know that You can do all things, and that no purpose of Yours can be thwarted’” (Job 42:2). “Do you not know? Have you not heard? The Everlasting God, the LORD, the Creator of the ends of the earth does not become weary or tired. His understanding is inscrutable.” (Isa 40:28).

Righteous– God’s righteousness is that intrinsic moral perfection, from which He commands all things in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. “For the LORD is righteous, He loves righteousness; the upright will behold His face” (Psa 11:7). “Righteous are You, O LORD, and upright are Your judgments” (Psa 119:137).

Just– God’s justice is the outworking of His righteousness in which He justifies or condemns, blesses or curses, that which does or does not conform to His character. “The LORD abides forever; He has established His throne for judgment, and He will judge the world in righteousness; He will execute judgment for the peoples with equity” (Psa 9:7-8). “The judgments of the LORD are true; they are righteous altogether” (Psa 19:9b).

True – God is genuine, in contrast to false idols. “But the LORD is the true God; He is the living God and the everlasting King” (Jer 10:10a). “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent (Joh 17:3).

Truthful – God is truthful. His knowledge and declarations define reality and help us make sense of what is. “Now, O Lord GOD, You are God, and Your words are truth, and You have promised this good thing to Your servant” (2 Sam 7:28). “Sanctify them in the truth; Your word is truth” (Joh 17:17).

Loving– God desires our best, and He gives for our benefit. “The LORD appeared to him [Israel] from afar, saying, ‘I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness’” (Jer 31:3). “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. The one who does not love does not know God, for God is love” (1 John 4:7-8).

Good – The Lord is good and He is the ultimate source of all that is good. “The LORD is good to all, and His mercies are over all His works” (Psa 145:9). “The LORD is good, a stronghold in the day of trouble, and He knows those who take refuge in Him” (Nah 1:7). “For the LORD is good; His lovingkindness is everlasting and His faithfulness to all generations” (Psa 100:5). “Every good thing given and every perfect gift is from above, coming down from the Father of lights” (Jam 1:17).

Faithful– God is reliable in all He says and does, always keeping His word. “Know therefore that the LORD your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments” (Deut 7:9). “This I recall to my mind; therefore, I have hope. The LORD’S lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness” (Lam 3:21-23).

Merciful – God is compassionate and kind toward others. “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5).

Gracious– God treats us better than we deserve. “He has made His wonders to be remembered; the LORD is gracious and compassionate” (Psa 111:4). “Gracious is the LORD, and righteous; yes, our God is compassionate.” (Psa 116:5).

 

[1] John Updike, Pigeon Feathers (New York, NY, Random House Publishers, 1975), 17.

[2] The use of the Hebrew numeral אֶחָד echad reveals, in some contexts, the idea of a complex one (cf. Gen 2:24; Ezra 3:1; Ezek 37:17).

[3] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 39–40.

"The Bible is intended to be a revelation of the being, works, and program of God. That an infinite God would seek to reveal Himself to His creatures is reasonable and is essential to God’s fulfilling His purpose in creation. It is only natural that rational beings should attempt to learn something about the Creator who made them."[1]

     The word “Bible” comes from the Greek word βίβλος biblos which means scroll or book. The Bible is a library of sixty-six books, composed by approximately forty human authors spanning nearly fifteen hundred years. “The purpose of God in providing the Bible is that man, to whom the Bible is addressed, may be possessed of dependable information regarding things tangible and intangible, temporal and eternal, visible and invisible, earthly and heavenly.”[2] 

     God has provided general revelation about Himself through nature (Psa 19:1-2; Rom 1:18-20), and special revelation directly (Ex 19:9; 1 Sam 3:1-14; Isa 6:9-10). God’s special revelation came through dreams (Gen 28:12; 31:11; Dan 7:1; 12:8-9), visions (Isa 6:1; 1 Ki 22:19), angels (Dan 10:10-21), Jesus Christ (John 1:1, 14, 18; Heb 1:1-3; cf. Acts 10:9-16; 27:21-26), and the written Word (Psa 119:160; John 17:17; 1 Thess 2:13; 2 Tim 3:16-17). Paul equated the writings of Moses and Luke as Scripture (1 Tim 5:18), as Peter did the writings of Paul (2 Pet 3:15-16). There are some Christians today who believe God continues to reveal Himself through all these avenues (i.e. Henry Blackaby, Rick Warren). However, other evangelical Christians believe God reveals Himself today only through nature, the Bible, and providentially through circumstances (the latter being discernable only by the Christian mind saturated with Scripture). Concerning faith and practice (orthodoxy & orthopraxy), the Bible alone guides the Christian. “He is a Biblicist, namely, one who not only regards the Bible as the sole rule of faith and practice, but as the only dependable source of information in realms wherein divine revelation speaks.”[3]

     Scripture reveals there is one God who exists as three distinct Persons within the Trinity (Matt 28:19; 2 Cor 13:14; 1 Pet 1:2): God the Father (Gal 1:1; Eph 6:23; Phil 2:11), God the Son (John 1:1, 14, 18; 8:58; 20:28; Col 2:9; Heb 1:8), and God the Holy Spirit (Acts 5:3-4; 1 Cor 2:11-12; 2 Cor 13:14). All three are co-equal, co-infinite, co-eternal, and worthy of all praise and service. The Bible also reveals the origins of the universe (Gen 1:1), mankind (Gen 1:26-27), marriage (Gen 2:18-24), sin (Gen 3:1-8), moral absolutes (Ex 20:1-17), Israel (Isa 43:1), salvation through Jesus (John 3:16; Eph 2:8-9), the church (Acts 20:28; 1 Cor 10:32), the existence of Satan (Job 1:6-12), angels and demons (Heb 1:13-14; Rev 16:14), heaven and hell (Rev 4:1-2; 20:14-15), and the future (Rev 21-22). The Bible does not reveal all there is to know about God or His plans and actions, but only what He deems important (Deut 29:29; cf. John 21:25).

     Though the Bible was written by fallible men, each was superintended by God the Holy Spirit, Who guided them in such a way that what they wrote, without compromising their personal choices of words and literary style, penned God’s inerrant Word (verbal plenary inspiration). There is a parallel between the written Word and the Living Word. Just as God took a sinful woman, Mary, and supernaturally produced a sinless and perfect Person, Jesus; so God took sinful men and used them to produce a perfect book that accurately reflects His thoughts and will for mankind. The human authors—without forfeiting their personal literary style—wrote under the direction and superintending care of God the Holy Spirit (Ex 17:14; 34:27; Isa 30:8; Jer 30:2; Luke 1:3; 1 Cor 14:37; Rev 1:11), so that what is written is the inerrant and infallible “word of God” (1 Thess 2:13; cf. Psa 12:6-7; Rom 15:4; 2 Tim 3:16-17; 2 Pet 1:20). Some of the various literary styles include historical narrative, law, poetry, psalms, proverbs, parables, and symbolism. The Bible is a dual authorship.

"By the term Dual Authorship, two facts are indicated, namely, that, on the divine side, the Scriptures are the Word of God in the sense that they originate with Him and are the expression of His mind alone; and, on the human side, certain men have been chosen of God for the high honor and responsibility of receiving God’s Word and transcribing it into written form."[4]

Scriptural claims:

Then the LORD said to Moses, “Write this in a book as a memorial and recite it to Joshua, that I will utterly blot out the memory of Amalek from under heaven.” (Ex 17:14; cf. Ex 34:27; Isa 30:8-9; Jer 30:2)

Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus….For it is written in the book of Psalms, ‘LET HIS HOMESTEAD BE MADE DESOLATE, AND LET NO ONE DWELL IN IT’; and, ‘LET ANOTHER MAN TAKE HIS OFFICE [Psa 69:25; 109:8].’ (Acts 1:16, 20)

And when they heard this, they lifted their voices to God with one accord and said, “O Lord, it is You who made the heaven and the earth and the sea, and all that is in them, 25who by the Holy Spirit, through the mouth of our father David Your servant, said, ‘Why did the Gentiles rage, And the peoples devise futile things [Psa 2:1]? (Acts 4:24-25)

And when they did not agree with one another, they began leaving after Paul had spoken one parting word, “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, saying, ‘GO TO THIS PEOPLE AND SAY, “YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE [Isa 6:9]. (Acts 28:25-26)

If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. (1 Cor 14:37)

For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe. (1 Thess 2:13)

All Scripture [γραφή graphe – all written Scripture] is inspired by God [θεόπνευστος theopneustos – lit. God breathed] and profitable for teaching, for reproof, for correction, for training in righteousness. (2 Tim 3:16)

But know this first of all, that no prophecy of Scripture [γραφή graphe] is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved [φέρω phero – pulled along by another cf. Acts 27:15, 17] by the Holy Spirit spoke from God. (2 Pet 1:20-21).

Regard the patience of our Lord as salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures [equating Paul’s writings with Scripture], to their own destruction. (2 Pet 3:15-16)

 

[1] Lewis S. Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 30-31.

[2]Lewis S. Chafer, Systematic Theology, Vol. 1 (Grand Rapids, Mich. Kregel Publication, 1993), 105.

[3] Ibid., 7.

[4] Lewis S. Chafer, “Bibliology” Bibliotheca Sacra, 94 (1937): 398-399.

We all recognize there is something wrong with the world and mankind. Our news channels never fail to keep us up to date on all that is destructive, harmful, or bad in society. If they are not telling us about some political scandal, they are surely informing us about the atrocities of war, crime, racism, murder, pollution, dangerous viruses, poverty, social inequality, or some other crisis that never seems to go away. Every time I turn on the news I am reminded of the adage, “If it bleeds, it leads.” Furthermore, the ABC’s of news organizations—like all secular institutions—will offer Anything But Christian solutions. Their operating assumptions are either God does not exist (atheism), or does not care to be involved in the affairs of mankind (deism), so we are left to ourselves to slug it out and find our own solutions to life’s problems. The constant internalization of negative news—albeit true—without some biblical context or divine solution only serves to create psychological and emotional disequilibrium, which, if left unmanaged, can cause lasting damage to self and others. Without divine revelation to provide proper context, we can become mentally miscalibrated. So, what are we to do? There is an answer in the Bible, which provides us an explanation concerning why the world is the way it is, how we should respond to it, and what the future holds. That is what this series of lessons will address. Below is a basic outline of topics:

The Bible as God’s Word – This study will help us realize the Bible is divine revelation and trustworthy concerning subjects about God, Satan, Adam and Eve, divine institutions, the beginning and end of evil, and how we should live as Christians.

The Person and attributes of God – This study will help us start with the Person and character of God, which will provide an absolute reference point for right and wrong. If there is no God, and no written revelation of His character and will, then men are left only with their conflicting opinions and there is no final arbiter to determine what is right or what is wrong.  However, God has spoken in the Bible, and what He says about men and their actions is the final basis for correct thinking concerning morals and behavior. Furthermore, He created an open universe in which He continually operates in every detail, involving Himself in people’s lives, directing history for His glory.

The existence angelic beings. Angels—both holy and evil—play an active role in the world in which we live, and it helps to be aware of what they’re doing.

The fall of Satan. This will help us understand how sin and evil got started, where it’s going, and what Satan’s agenda for the world is.

The creation of Adam and Eve. People are not the product of matter, motion, time and chance, as atheistic evolution would have us believe. Rather, we are special, made in the image of God, which explains why we have intellect, emotion, volition, and intrinsic moral sensibilities. God also created mankind for a purpose, to have a relationship with Him and other people, and to exercise responsible dominion over His creation, caring for the environment and animals.  

The divine institutions. According to Scripture, God created four foundational institutions that are for individual blessing and national stability. The four divine institutions are: 1) Responsible Dominion, 2) Marriage, 3) Family, 4) Human Government

The fall of Adam and Eve. The Bible treats Adam and Eve as real persons, and regards their historical fall into sin as the reason sin and death were introduced into the world.

The expansion of Satan’s kingdom of darkness. The fall of Adam and Eve expanded Satan’s kingdom of darkness, which is where the majority of humanity resides, enslaved to his policies. Satan is regarded as the ruler of this world, and his policies predominate over the affairs of mankind.

Positive and negative volition among people. People are either positive or negative to God, the gospel, and Scripture. These opposite poles in the soul determines which direction each person will go when confronted with divine revelation.

The major issues facing Christians living in the devil’s world. We’ll look at the major areas where Satan is attacking God’s people as well as His divine institutions.

The role of Christians in society. We’ll discuss how Christians should live and respond to the major issues of our day.

An optimistic view of the present and future world. Here, we’ll consider what Scripture says about the present and future, which gives us hope for where history is going. Scripture reveals there is a future hope for those who trust Christ as Savior and look forward to His return in which He suppresses all sinful rebellion and establishes His reign on the earth. This will be a time of righteousness and goodness for all those under Christ’s rule.

This pericope opens with a reminder about God’s future day of judgment that is coming. The Lord declares, “For behold, the day is coming, burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze… so that it will leave them neither root nor branch” (Mal 4:1). This time of judgment is commonly called “the day of the Lord”, a phrase that appears eighteen times in the Old Testament (Isa 13:6, 9; 58:13; Ezek 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Obad 1:15; Zep 1:7, 14; Mal 4:5)[1] and five times in the New Testament (Acts 2:20; 1 Cor 5:5; 1 Thess 5:2; 2 Thess 2:2; 2 Pet 3:7-14). The “day of the Lord” refers to when God will judge the wicked and vindicate the righteous. From Scripture we can say with certainty that the “day of the Lord” follows the first coming of Christ, (Mal. 4:5), will come upon the entire world (Joel 2:1-11; 30-31; 3:12-15; Isa 13:6-11; Ezek 30:2-4; Obad 1:15), will be inescapable (Amos 5:18-20), is a day of wrath and destruction (Zep 1:14-18), will come unannounced (1 Thess 5:1-2; 2 Pet 3:10), and will follow the coming of the Antichrist (2 Thess 2:1-4). The church will not experience this time of God’s judgment, for we are waiting for the return of Christ from heaven, “who rescues us from the wrath to come” (1 Thess 1:10; cf. 5:9). The period refers to the seven-year Tribulation (Rev chapters 6-18) and will end with the Battle of Armageddon (Rev 19:11-21), at which time Christ will establish His millennial kingdom on earth (Rev 20:1-6).

     The end of the Tribulation and coming millennial kingdom seems to be in view of Malachi in which the Lord declares, “But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall. You will tread down the wicked, for they will be ashes under the soles of your feet on the day which I am preparing” (Mal 4:2-3). “In the kingdom, righteousness will pervade like the sun. Healing in its wings (or rays) refers to the restorative powers of righteousness, which are like the healthful rays of the sun. God’s people will be spiritually restored and renewed.”[2] With this future time of judgment and blessing certainly coming, Malachi’s generation should have been more mindful about how they lived before the Lord, adhering to the Mosaic Law, which was the standard for right-living for the nation. God had already confronted them concerning sacrifices (Mal 1:7-14), idolatry (Mal 2:10-11), and not giving tithes (Mal 3:8-9), and finally exhorts them to “Remember the law of Moses My servant, even the statutes and ordinances which I commanded him in Horeb for all Israel” (Mal 4:4).

     Finally, God gives a prophecy concerning the future coming day of judgment. He declares, “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD. He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse” (Mal 4:5-6). The Gospel of Luke reveals John the Baptist had an Elijah-like ministry in that he came “in the spirit and power of Elijah” (Luke 1:17). If Israel had accepted Jesus as the Messiah and His offer of the kingdom, then John the Baptist would have fulfilled this prophecy (Matt 11:7-14).

"The Lord promised to send His people Elijah the prophet before the great and terrible day of the Lord arrived. An angel later told John the Baptist’s parents that their son would minister in the spirit and power of Elijah (Luke 1:17). Yet John denied that he was Elijah (John 1:21–23). Jesus said that John would have been the Elijah who was to come if the people of his day had accepted Jesus as their Messiah (Matt 11:14). Since they did not, John did not fulfill this prophecy about Elijah coming, though he did fulfill the prophecy about Messiah’s forerunner (Mal 3:1)."[3]

     The apostle John reveals there will be an Elijah-like prophet—as well as a Moses-like prophet—who will come in the future, during the time of the Tribulation, and he will also help prepare the way of the Lord (Rev 11:4-6). Those who hate the Lord will reject His future prophet and celebrate his death (Rev 11:7-10); however, God will resurrect him and call him to heaven (Rev 11:11-12), and render judgment upon the wicked (Rev 11:13). Malachi was the last of the OT prophets, and another prophet would not arise until John the Baptist, who would shatter the years of silence with the announcement of Jesus’ coming.

 

[1] The day of the Lord appears twice in Amos 5:18 and Zephaniah 1:14.

[2] Craig A. Blaising, “Malachi,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1587.

[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Mal 4:5.

The central idea of the text is that many in Judah did not think it was worth serving the Lord and that the wicked were the ones who prospered (Mal 3:13-15); however, a humble remnant of believers responded positively to the Lord, and He recognized them and promised to make them His special possession and bless them (Mal 3:16-18). The pericope opens with a statement from the Lord, who says, “Your words have been arrogant against Me” (Mal 3:13a). The Lord was speaking to Israelites who were dominated by negative volition. The statement might imply they were speaking negatively among themselves rather than directly to God. They challenge His charge with the question, “What have we spoken against You?” (Mal 3:13b). The Lord revealed their attitude of thinking it was not worth their efforts to serve Him, claiming the wicked prospered more than the righteous. These said, “It is vain to serve God; and what profit is it that we have kept His charge, and that we have walked in mourning before the LORD of hosts?” (Mal 3:14). Their words reveal selfish expectations in that they saw their relationship with God mainly from the perspective of the “profit” they could obtain for their service. “The claim is expressed by means of a rhetorical question to indicate that there was no profit in it, no reward or benefit, no pay, no return on their investment. They are like some modern folk who give to God only because they expect to get double or triple their money back, a special reward.”[1] These Israelites thought that going through the religious motions was enough to win them a big payoff from the Lord. When they did not get it, they changed their minds about God and how they should live before Him. They saw the wicked doing as they pleased and getting rich, and they concluded, “So now we call the arrogant blessed; not only are the doers of wickedness built up but they also test God and escape” (Mal 3:15). These came to this false conclusion because they saw no immediate reward for obedience, nor punishment for wrongdoing. However, there were righteous believers in Judah who were described as “those who feared the LORD” and who gathered together and “spoke to one another” (Mal 3:16a). It is a healthy activity for believers to gather together to encourage one another (Heb 10:23-25). Unlike their counterparts, these believers loved the Lord and revered His name, and they did not speak arrogantly, nor in a self-seeking manner. The text reveals, “and the LORD gave attention and heard it” (Mal 3:16b). That is, God heard their theological discussion and approved. As a result, “a book of remembrance was written before Him for those who fear the LORD and who esteem His name” (Mal 3:16c). The book of remembrance (סֵפֶר זִכָּרוֹן - sefer zikkaron) is a permanent record in heaven of their reverent response to God. Of course, the omniscient God does not need a book to remember His people and their faithfulness to Him; rather, the language is anthropomorphic and used to communicate the Lord’s intention to acknowledge and remember the faithfulness of those who revere Him and honor 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” (Mal 3:17b). The word “possession” translates the Hebrew סְגֻלָּה segullah, which means “special property” (cf. Ex 19:5; Deut 7:6; 26:18). These would be spared the judgment that He has planned for the wicked. Thomas Constable wrote:

"Almighty Yahweh announced that He would honor those who feared Him as His own on the day He prepared His own possessions. This probably refers to the day of the Lord (cf. v. 2; 4:1, 3) when He will resurrect Old Testament saints and judge them. This will be when Jesus Christ returns to rule and reign on the earth. The faithful will receive a reward in His kingdom for their submission. He also promised to spare them as a man spares his own son. When Jesus Christ judges Old Testament saints, He will separate the sheep from the goats (Matt. 25:31–46). Here God described the sheep as His sons. He will spare them the humiliation and punishment that will be the lot of those who did not honor Him (vv. 14–15)."[2]

     In this way, God would “distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him” (Mal 3:18). God’s rewards and judgments should not be seen merely within the short timeframe of our lives, but always in light of the future and eternal state, toward which we are moving. This is not to say that God does not bless His people in this life; certainly, He does bless some materially. However, our motivation to serve the Lord should not be based on what we can obtain in this life, which things are destined to perish, but rather, for imperishable rewards that are eternal (1 Cor 3:5-15).

 

[1] Allen P. Ross, Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Bellingham, WA: Lexham Press, 2016), 174–175.

[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Mal 3:17.

The word tithe means “to give a tenth.” Prior to the giving of the Mosaic Law (ca. 1445 B.C.), we see an example of Abraham giving Melchizedek a tenth of the spoils of war which he had accumulated after he had defeated Chedorlaomer at the Valley of Shaveh (Gen 14:17-20). Later, Jacob made a vow to give God a tenth of his possessions if God would be faithful to protect him on a journey (Gen 28:20-22). In the accounts of Abraham and Jacob, there was no mandate from heaven for them to give a tenth, and when they did give a tenth, it appears to be a one-time act, never repeated as far as Scripture is concerned. It was not until several centuries later that tithing became mandatory for the nation of Israel when they entered into the Mosaic Covenant and came under the Mosaic Law.

     When God established the nation of Israel as a theocracy under the leadership of Moses and Aaron (ca.1445 B.C.), He gave them 613 commandments known as the Mosaic Law. This law-code was designed to regulate the values and behavior of the citizens of the nation, morally, religiously, socially, economically, etc. Within the Mosaic Law, God required Israel to pay several tithes, which was tantamount to a form of taxation.

"The so-called tithe (“a tenth”) added up to far more than a simple 10% annually, because there was a second tithe annually, and a third tithe in the third and fifth years…In the Old Testament economy all the giving covered the sanctuary offerings for God, the taxes for the nation, and charitable gifts all rolled together."[1]

     The tithe consisted of produce and livestock (Lev 27:30-32), and was given to the Levites for their support for ministry (Num 18:21-24). The Levites, in turn, gave a tithe of the tithe to the Priests for their service (Num 18:25-28). Additionally, the worshipper could eat a portion of the sacrifice with his family and the Levites (Deut 12:17-19; 14:22-27). Lastly, a tithe was taken every third year to help the poor, the alien, the orphans and the widows. This tithe was comparable to a social welfare system for the most unfortunate in society.  

"At the end of every third year you shall bring out all the tithe of your produce in that year, and shall deposit it in your town. The Levite, because he has no portion or inheritance among you, and the alien, the orphan and the widow who are in your town, shall come and eat and be satisfied, in order that the LORD your God may bless you in all the work of your hand which you do." (Deut 14:28-29)

     The tithe was to be gathered into a “storehouse” (הָאוֹצָר בֵּית - bet ha otsar; Mal 3:10), which referred to a large room where “they put the grain offerings, the frankincense, the utensils and the tithes of grain, wine and oil prescribed for the Levites, the singers and the gatekeepers, and the contributions for the priests” (Neh 13:5). Withholding the tithe was a form of robbery to God, the Levites, and the less fortunate in society who depended on it for daily living (Mal 3:6-11).

     Sadly, some pastors have mishandled Malachi 3:8-10 and applied it to the Church, browbeating Christians to make them feel guilty for not giving money to the Church. Some tyrants have even required church members to show their annual tax returns, or publicly posted their annual contributions in order to strong-arm Christians to give. This is more an act of despotic control over one’s flock than loving leadership. Pastors who use Malachi 3:8-10 against Christians display both an ignorance of God’s Word and a spiritual immaturity in leadership. The fact is, Malachi 3:8-10 has nothing to do with the Church.

     To be clear, Israel and the Church are both God’s people, but Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor 9:11; Gal 6:2). Israel had a priesthood that was specific to the tribe of Levi (Num 3:6-7), whereas all Christians are priests to God (Rev 1:6). Israel worshipped first at the Tabernacle and later the Temple (Ex 40:18-38; 2 Chron 8:14-16), but for Christians, their body is the temple of the Lord and they gather locally where they want (1 Cor 6:19-20; cf. 1 Cor 16:19; Col 4:15). Israel offered animal sacrifices to God (Lev 4:1-35), but Christians offer spiritual sacrifices (1 Pet 2:5; cf. Rom 12:1; Heb 13:15). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7).

     To Christians, the apostle Paul mentions systematic giving (1 Cor 16:1-2), but nowhere specifies an amount. Giving 10% of one’s income is fine, so long as it is understood that it’s a voluntary action and not required by the Lord. One could easily set aside a different amount to be given on a regular basis. Certainly, the financial support of the Pastor is in line with Scripture (Gal 6:6; 1 Tim 5:17-18), although the apostle Paul supported himself in his own ministry as an example to others of sacrificial living (Acts 20:32-35). Giving systematically and giving joyfully is consistent with the teaching of the New Testament (1 Cor 16:1-2; 2 Cor 9:7).

     Lastly, we should realize all we have is on loan from God, for “the earth is the LORD’S, and all it contains, the world, and those who dwell in it” (Psa 24:1). The Lord declares, “every beast of the forest is Mine, the cattle on a thousand hills” (Psa 50:10), and “‘The silver is Mine and the gold is Mine’, declares the LORD of hosts” (Hag 2:8). When we give to the Lord, it’s a test of our love and loyalty to Him; for what we give is already His, and giving back to Him means we trust and support His work in the world. David captures this well when he says, “who am I and who are my people that we should be able to offer as generously as this? For all things come from You, and from Your hand we have given You” (1 Ch 29:14).

 

[1] Allen P. Ross, Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Bellingham, WA: Lexham Press, 2016), 156.

The central idea of the text is that God calls His people, Israel, to obedience concerning the giving of tithes and offerings, and promises blessing for compliance. Israel had, like many times throughout their history, turned aside from following God and not obeying His commands (Mal 3:7a). However, if they would return to Him in obedience, He would return to them with blessing (Mal 3:7b). His people asked, “How shall we return?” (Mal 3:7c). God then charges them with thievery, saying, “Will a man rob God? Yet you are robbing me!” (Mal 3:8a). To which His people replied, “How have we robbed You?” (Mal 3:8b). God said their theft came from withholding their “tithes and offerings” (Mal 3:8c). The tithes and offerings referred to the tenth of the produce of the land and herds that were given by the nation to support the priests in their service at the temple (Lev 27:30-32; Num 18:8, 11, 19, 21-24).

"The so-called tithe (“a tenth”) added up to far more than a simple 10% annually, because there was a second tithe annually, and a third tithe in the third and fifth years…In the Old Testament economy all the giving covered the sanctuary offerings for God, the taxes for the nation, and charitable gifts all rolled together."[1]

     Because of Israel’s unfaithfulness to the covenant, God declared, “You are cursed with a curse, for you are robbing Me, the whole nation of you!” (Mal 3:9).  However, God offered to turn their situation around if they would return to Him and “Bring the whole tithe into the storehouse, so that there may be food in my house to eat” (Mal 3:10a). The storehouse (הָאוֹצָר בֵּית - bet ha otsar) referred a large room where “they put the grain offerings, the frankincense, the utensils and the tithes of grain, wine and oil prescribed for the Levites, the singers and the gatekeepers, and the contributions for the priests” (Neh 13:5). God calls on His people to test Him concerning His promises (Mal 3:10b), and if they will be obedient concerning the tithes and offerings, He declares, He will “open for you the windows of heaven and pour out for you a blessing until it overflows.” (Mal 3:10b). Here God promises to send rain for their crops to grow, and in this way, He will honor His covenant promises (Deut 28:12). In addition, God states, “I will rebuke the devourer for you, so that it will not destroy the fruits of the ground; nor will your vine in the field cast its grapes,” (Mal 3:11). The devourer likely referred to locusts that were eating their crops. Not only would Israel enjoy the material blessings of God, but the surrounding nations would see it, and “All the nations will call you blessed, for you shall be a delightful land” (Mal 3:12). Malachi 3:8-10 has nothing to do with the Church. To be clear, Israel and the Church are both God’s people, but Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor 9:31; Gal 6:2). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7).

 

[1] Allen P. Ross, Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Bellingham, WA: Lexham Press, 2016), 156.

Throughout Scripture, we learn that God has specific characteristics that inform us as to His being. God’s attributes refer to His personal qualities or traits that describe who He is and explain why He thinks and acts in certain ways. What we know of God’s attributes comes to us by divine revelation, not by human reason or speculation. More so, what is revealed about God’s attributes can be said to belong to the Trinity: God the Father, God the Son, and God the Holy Spirit.

"The various perfections of God are not component parts of God. Each describes His total being. Love, for example, is not a part of God’s nature; God in His total being is love. Although God may display one quality or another at a given time, no quality is independent of or preeminent over any of the others. Whenever God displays His wrath, He is still love. When He shows His love, He does not abandon His holiness. God is more than the sum total of His perfections. When we have listed all the attributes we can glean from revelation, we have not fully described God. This stems from His incomprehensibility. Even if we could say we had a complete list of all God’s perfections, we could not fathom their meaning, for finite man cannot comprehend the infinite God."[1]

     When studying the attributes of God, the student of Scripture should never seek to understand them separately from God, as though an attribute of God may exist apart from Him. More so, the attributes of God are as infinite as God Himself, and to try to understand them fully is not within the scope of our ability. A detailed understanding of God’s attributes prevents the believer from developing an incomplete, or faulty view of God, in which he/she sees Him only in part. For example, a solitary view of God as righteous can lead a Christian to legalistic behavior, whereas a singular understanding of God as loving or gracious can lead to licentiousness. A thorough biblical understanding of God will prove healthy for the Christian who seeks to reflect His character. The biblical revelation of God has practical application for the growing Christian, for as the believer advances in spiritual maturity, he/she will take on the characteristics of God, though only a few of those characteristics may be visible to others at any given moment, depending on the situation. The major attributes of God as revealed in Scripture are as follows:

Living – “My soul thirsts for God, for the living God” (Psa 42:2a). “My soul longed and even yearned for the courts of the LORD; my heart and my flesh sing for joy to the living God” (Psa 84:2). “But the LORD is the true God; He is the living God and the everlasting King” (Jer 10:10a). “Simon Peter answered, ‘You are the Christ, the Son of the living God.’” (Matt 16:16).

Sovereign– “But our God is in the heavens; He does whatever He pleases” (Psa 115:3). “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35; cf. Acts 17:24-28).

Immutable– “Even they will perish, but You endure; and all of them will wear out like a garment; like clothing You will change them and they will be changed. But You are the same, and Your years will not come to an end.” (Psa 102:26-27). “For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed.” (Mal 3:6).

Eternal– “The eternal God is a dwelling place, and underneath are the everlasting arms” (Deut 33:27). “Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever” (1 Tim 1:17).

All-knowing– “O LORD, You have searched me and known me. You know when I sit down and when I rise up; You understand my thought from afar. You scrutinize my path and my lying down, and are intimately acquainted with all my ways. Even before there is a word on my tongue, behold, O LORD, You know it all” (Psa 139:1-4). “Do not worry then, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear for clothing?’ For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness, and all these things will be added to you.” (Matt 6:31-33)

All-present– “Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend to heaven, You are there; if I make my bed in Sheol, behold, You are there. If I take the wings of the dawn, if I dwell in the remotest part of the sea, even there Your hand will lead me, and Your right hand will lay hold of me.” (Psa 139:7-10). ‘“Can a man hide himself in hiding places So I do not see him?’ declares the LORD. ‘Do I not fill the heavens and the earth?’ declares the LORD.” (Jer 23:24)

All-powerful– “Then Job answered the LORD and said, ‘I know that You can do all things, and that no purpose of Yours can be thwarted’” (Job 42:2). “Do you not know? Have you not heard? The Everlasting God, the LORD, the Creator of the ends of the earth does not become weary or tired. His understanding is inscrutable.” (Isa 40:28).

Righteous– “For the LORD is righteous, He loves righteousness; the upright will behold His face” (Psa 11:7). “Righteous are You, O LORD, and upright are Your judgments” (Psa 119:137).

Just– “The LORD abides forever; He has established His throne for judgment, and He will judge the world in righteousness; He will execute judgment for the peoples with equity” (Psa 9:7-8). “The judgments of the LORD are true; they are righteous altogether. (Psa 19:9b).

Holy– “For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy” (Lev 11:44a). “Exalt the LORD our God and worship at His holy hill, for holy is the LORD our God” (Psa 99:9).

Truthful– “Now, O Lord GOD, You are God, and Your words are truth, and You have promised this good thing to Your servant” (2 Sam 7:28). “Sanctify them in the truth; Your word is truth” (Joh 17:17).

Loving– “The LORD appeared to him [Israel] from afar, saying, ‘I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness’” (Jer 31:3). “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. The one who does not love does not know God, for God is love.” (1 John 4:7-8)

Faithful- Know therefore that the LORD your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments” (Deut 7:9). “This I recall to my mind; therefore, I have hope. The LORD'S lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness” (Lam 3:21-23).

Merciful – “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5).

Gracious– “He has made His wonders to be remembered; the LORD is gracious and compassionate” (Psa 111:4). “Gracious is the LORD, and righteous; yes, our God is compassionate.” (Psa 116:5).

 

[1] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 39–40.

This is a short talk--ten minutes--on the subject of Christians and social reform. This is a hot topic and one that Christians have argued about for years. This short presentation was given during a question and answer session, so it's not intended to address every subject, only a few talking points that reflect the current views of this teacher.

The primary point of this pericope is that God will judge His people in order to purify them for future service. The pericope opens with anthropomorphic language in which God tells His people they had wearied Him with their words. In incredulity, they asked, “How have we wearied Him?” What they were saying was, “Everyone who does evil is good in the sight of the LORD, and He delights in them,” or, “Where is the God of justice?” (Mal 2:17). Apparently, some assumed God was approving of evil, while others thought He simply did not care about justice. Of course, God cares about justice. He is righteous in character and just in all His ways. God does show grace to the wicked (Matt 5:45; Acts 14:17), that they might have time to respond to Him in faith and be saved; for God “is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9); and the righteous are, at times, permitted to suffer (Job 1:1-21; 2:9-10; 2 Tim 3:12). But God will judge the wicked; if not in this life, then the next (Rev 20:11-15).The Lord responded to their comments by pointing them to the future; specifically, the time when He would send His messenger, saying, “Behold, I am going to send My messenger, and he will clear the way before Me” (Mal 3:1a). We know from the NT that this messenger is John the Baptist (Matt 11:10, 14; 17:11-12), who prepared the way for Messiah (cf. Isa 40:3-5). Then the Lord says, “And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming” (Mal 3:1b). This refers to Jesus, the Messiah. “From the historical perspective, since this is an oracle about John the Baptist preparing people for Jesus the Messiah, then the covenant must be the new covenant that Christ inaugurated in the upper room and sealed with his blood at the cross.”[1] Jesus’ first coming is only a partial fulfillment of this prophecy, which will be completed at His second coming, when He will judge the world and establish His kingdom on earth. Malachi then states, “But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire and like fullers’ soap” (Mal 3:2). Jesus will come after the time of the Tribulation, and will judge His people in order to remove their impurities, (Mal 3:2b). God “will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver” (Mal 3:3a). The Levites in Malachi’s day were not leading worship as they should, and were under God’s judgment. In the future, when Christ sets up His kingdom on earth, the Levites will again serve in the temple. However, at that time, they will be refined and cleansed by the Lord, “so that they may present to the LORD offerings in righteousness” (Mal 3:3b). That future generation of priests will offer as the Lord prescribes, saying, “Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years” (Mal 3:4). Furthermore, in that day, God will judge all Israel, not just the Levites, and He will judge them for their many sins, saying, “Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me” (Mal 3:5). God will judge sorcerers who seek to know the future by magical means, adulterers who are unfaithful in marriage, and those who corrupt justice by giving false testimony (Mal 3:5a). He will also judge those who oppress, either actively or passively, the most vulnerable in society, which include the common laborer, the widow and orphan, and the transient traveler passing through the land (Mal 3:5b). God’s people could know His promises were true, for they rested on His unchangeable nature, as He tells them, “For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed” (Mal 3:6). When God says He “does not change” (Mal 3:6a), He is speaking of His nature, not the course of action He may take with His people. We must remember that Israel was locked into a bilateral covenant—the Mosaic covenant—which made blessing or cursing dependent of their obedience or disobedience (see Deut 28:1-68). The Mosaic covenant was itself tied to a unilateral covenant—the Abrahamic covenant—which guaranteed Israel’s future preservation (Gen 12:1-3). God, who does not change, was faithful to purify His people in the furnace of affliction, while keeping His hand on the thermostat, so that they were not totally destroyed.

 

[1] Allen P. Ross, Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Bellingham, WA: Lexham Press, 2016), 135.