Initially, when speaking of the prophet Malachi, it is important to connect him with the priest Ezra, as the accounts in the narrative of Ezra echo those in the book of Malachi. During the time of Ezra and Nehemiah, who lived contemporaneously, the land faced severe famine. Driven by desperation, the impoverished sold their children and properties, exclaiming, “Our children are many; let us buy bread, that we may eat and live.” Some suggested, “Let us also sell our fields and vineyards so that we may survive in this time of want.” Ezra was greatly displeased (see Nehemiah 5:2 ff). In that harsh season of scarcity, essentials became costly, which led even those with plenty to neglect their duty of giving tithes to the Levites, who, having no land, relied on these gifts for their sustenance.
To support this, Ezra himself noted: “I learned that the portions allotted to the Levites had not been provided, and that the Levites, along with the singers and those who served in the temple, had returned to their own cities.” He confronted the leaders, asking, “Why have we abandoned the house of God?” He gathered them to restore their duties. Consequently, all Judah contributed tithes of grain, wine, and oil to the storehouses, and we appointed Selemiah the priest and Sadoq the scribe to oversee the storehouse (see Nehemiah 13:10 ff).
Having recounted Ezra’s account, we should now reflect on the words of the prophet with care to ensure they align with his narrative and prophecies. When the call is made to “Return to Me, and I will return to you,” it is evident He invites those who have turned away from Him to come back. Notice the Lord’s mercy: He promises to respond to them in like measure (see Matthew 7:2). Just as it is written in Leviticus, “If you walk contrary to Me, I will bring a sword upon you” (Leviticus 26:27-28), He entreats the people to return so that He might also return to them. Unaware of their departure from the Lord, they shamelessly question, “In what way shall we return?” They inquire, “What do we require for our return after our apostasy?”
The Lord answers them, “Can a man deceive God? You have deceived Me.” The Hebrew term haiecba (היקבע), translated by the LXX as “deceives,” may be understood in the sense of “to mislead.” This indicates that they have misled God by neglecting the Levites and their rightful offerings, thus causing His servants to forsake the temple.
If God is visited in the person of those in need, as the sick and hungry receive care from us, should we not recognize that when His servants suffer due to neglect, it is God Himself who is forsaken? Indeed, if these tithes do not flow from the people into the treasury, it is as though He is robbed of His rightful inheritance. The term haiecba (היקבע) in Chaldean and Syriac implies “to offend,” suggesting that long ago people nailed the Lord to the cross, reflecting their betrayal more than merely neglecting tithes and offerings, but failing to recognize Him as the one who suffers with the afflicted (see Matthew 25:35-36).
To the discerning reader, consider how these interpretations align with the ideas of tithes and offerings. The message may reveal: “For the Lord resides in the offerings,” indicating, “By your actions, you have wounded Me, stealing from not just My priests and Levites, but from Me, who commanded such gifts through Moses” (see Exodus 23:14-20). This statement invites an open examination of God's justice.
Now, let us return to the prophetic order. Since you have failed to bring Me tithes and offerings, effectively misleading and robbing Me, all of you will suffer the consequences of poverty and famine. The Hebrew term aggoi (הגוי) can also denote a year, as translated by the Seventy. The intent is clear: The year is fulfilled, and you have brought nothing into My storehouses. By withholding your tithes and offerings, you have forfeited your prosperity and abundant harvests. To show you this is due to My anger against you for misleading Me in your harvest, I implore you to bring your tithes to the temple treasury, enabling the priests and Levites to thrive. “Test Me,” He says, “and see if I do not pour down blessings upon you until they overflow.”
“Abundance” indicates His generosity. Even if the harvest is promising, it may still face destruction from pests, leading to loss. Thus, He assures, “I will prevent the locusts from consuming your crops.” Your barns shall be filled with grain, and the surrounding nations will marvel at your land’s fertility, longing to inhabit it as a land blessed with abundance.
Regard the issue of tithes and offerings likewise in the perspective of the Church's members, who are called not only to provide these but also to share their possessions with the needy and follow the Savior (see Matthew 19:21 and Mark 10:21). If we do not participate fully, let us at least follow the example of the Jews, giving to the poor and showing honor to the priests and Levites. The Apostle advises, “Honor widows who truly are widows” (see 1 Timothy 5:3), emphasizing the need to respect those elders who labor in the word of God.
Failing to uphold these duties draws punishment upon oneself, incurring the Lord’s disfavor, and leading to want in all areas, for “Whoever sows sparingly will reap sparingly, and whoever sows generously will reap generously” (2 Corinthians 9:6). If famine, poverty, or need afflicts the world, recognize it as a sign of God’s displeasure. God states that in neglecting the poor who do not receive alms, He is wronged and robbed of His portion.
Let us also consider tithes and offerings in another sense. A scholar steeped in God’s word who can teach others must not attribute his wisdom solely to himself. Instead, he must first express gratitude to God, who provides generously and thank the priests who have guided him. To fail to do so, and to take credit for one’s knowledge, invites the curse of poverty. Conversely, recognizing God's generosity and giving thanks to His messengers will lead to overwhelming blessings and prosperity.
In doing so, the heavens will pour forth abundant blessings, and the Lord will command His clouds to rain down sustenance upon him. He will reap the fruits of his labor, fulfilling the promise: “Blessed is he who preaches to those who listen” (Ecclesiasticus = Sirach 25:12). He will lift his eyes and behold fields ripe for harvest (see John 4:35) and gather the fruits of eternal life. The Vine, which declares, “I am the vine” (see John 15:1), will flourish in his care. As a result of humility in faith and gratitude to God and the Church’s teachers, he will experience such a prosperous life that all nations will call him blessed and yearn to dwell among his people, eager to hear his teachings in the Church.
THEOSIS