Initially, we consider the prophet Malachi to refer to the priest Ezra, since the events recorded in Ezra's account coincide with the message in the book of Malachi. During the era of Ezra and Nehemiah, there was a significant famine causing the impoverished to sell their children and possessions out of necessity. They lamented, 'Our children are too many; let us procure their bread at a price so we may eat and survive.' Others suggested, 'Let us also sell our fields and vineyards, that we may gain sustenance in this time of famine.' Ezra expressed his anger, as it became evident that during this critical time, the essentials of life became prohibitively expensive. Consequently, some opted to sell their children while those with stored goods were reluctant to give tithes to the Levites, who had no land in Judah and relied on tithes and firstfruits for their support.
As proof of their neglect, Ezra declared, 'I learned that the Levites' portions were not being given, compelling them to flee each to his own place, including the singers and attendants of the temple.' Thus I confronted the leaders and asked, 'Why have we forsaken the house of God?' I gathered them to restore their duties. Consequently, all of Judah began to bring their tithes of grain, wine, and oil to the storehouses, and we appointed Selemiah the priest and Sadoq the scribe to oversee the treasury.
Having heard the account from Ezra, we shall now reiterate the words of the prophet with greater focus on their alignment with his narrative and prophecies. When it is proclaimed, 'Return to Me, and I will return to you,' it is evident that the Lord is urging those who have strayed from Him to come back. Note the Lord's mercy: He promises to respond to them in kind, as they shall be met with the same measure they have given (Matthew 7:2). As stated in Leviticus, 'If you walk contrary to Me, I will walk contrary to you in fierce anger' (Leviticus 26:27, 28). Now He entreats the people to return so that He may also return to them. They fail to recognize their departure from the Lord, shamelessly questioning, 'How shall we return?' They wonder at what cost they should be compelled to return.
The Lord answers their question, stating, 'Does man sin against God, or offend as you have offended Me?' The Hebrew term haiecba (היקבע), translated by the LXX as deceives, alludes to the concept of supplanting. It means: 'Does one deceive God as you have deceived Me?' According to past events, when the people refused to provide firstfruits and tithes to the Levites, God was indeed deceived, as His servants, pressed by famine and hardship, abandoned the temple. If the Lord Himself is reached out to through others, as He is present in those who are imprisoned, hungry, and weary, then is it not true that in neglecting the Levites, who represent God’s service, the people deprived Him of what was owed?
The word haiecba (היקבע) in the dialects of the Syrians and Chaldeans implies if He should offend, in the manner of nailing, leading us to interpret the prophetic writings as relating to the sufferings of the Lord during His crucifixion, rather than solely regarding tithes and firstfruits. Should we not see Him in the service of the ministry and recognize that serving the poor is akin to serving Him? Reflect on this: when the prophet speaks of tithes and offerings, can we interpret it by realizing that through our actions, we inflict upon Him the utmost offense, as we neglect the provisions meant for Him?
As you have failed to deliver tithes and firstfruits, you have seemingly put Me underfoot and robbed Me; therefore, the entire populace shall be cursed with famine and want. Instead of 'people,’ the Hebrew uses aggoi (הגוי), which denotes a year, while the Seventy translated it as 'year' rather than 'nation.' The message is clear: the year has come to fullness, and you have produced nothing for My storehouses. The tithes you withheld were small; had you offered them, you would still have flourished.
Yet, to make clear that your condition derives from My anger, due to your deception in not giving what belongs to Me, I admonish you to bring in your tithes to the temple treasuries, enabling the priests and Levites to sustain themselves. Test Me in this, and witness how I will open the heavens and pour out such blessings upon you that it will seem as if the very depths have been unleashed. I shall shower you with abundance. 'Abundance' signifies generosity. Even if there is a fruitful harvest due to sufficient rains, it may still be jeopardized by locusts and pests that threaten your crops. Therefore, I assure you that I will restrain these devouring forces on your behalf, such that they do not spoil the yield of your land. Your granaries will overflow, and neighboring nations will marvel at your land's productivity, wishing to dwell there, enticed by its abundance.
What I have expressed about tithes and firstfruits, once given to the priests and Levites, applies equally to the members of the Church, called not just to offer tithes, but to relinquish personal possessions, distribute to the needy, and follow the Lord (Matthew 19:21, Mark 10:21). If we cannot fully do this, let us at least imitate the fervor of the Israelites by contributing even a fraction to the poor and respecting the priests and Levites accordingly. The Apostle echoes this by stating, 'Honor widows who are truly widows' (1 Timothy 5:3) and reminding that those who labor in the Word deserve utmost respect. Anyone failing to honor this truth will face the consequences of insulting God through deceit, condemned to a life of deficiency, for whoever sows sparingly will reap sparingly and whoever sows generously will receive bountiful rewards (2 Corinthians 9:6).
Should famine, poverty, or lack ever besiege the world, let it be known that such conditions are borne from divine wrath; for God claims he is deceived by the impoverished who receive no aid, thus deprived of His due blessings. About tithes and firstfruits, let it be reasoned this way: Anyone who excels in understanding and teaching the law of God must not credit their wisdom to their faculties but should first acknowledge God, the true source of generosity. They should offer thanks for the priests and teachers who imparted knowledge. Neglecting gratitude and claiming wisdom as one’s own will result in a curse of poverty. Conversely, if one recognizes God’s generosity and humbly acknowledges their teachers, offers their provisions to God, fulfilling their service within the sacred community, the heavens will be opened above them, and they will receive spiritual encouragement; their labors shall bear fruit, in accord with the blessing written: 'Blessed is he who proclaims truth to the ears of the listeners' (Ecclesiasticus/Sirach 25:12). They will lift their eyes to see fields ready for harvest (John 4:35) and gather fruit unto eternal life. The Vine that does not produce fruit in their fields, which proclaims, 'I am the vine' (John 15:1), and which states through the prophet, 'I have planted you a fruitful vine' (Jeremiah 2:21), will flourish.
Through their humility in faith and gratitude toward God and their instructors, prosperity will abound, to the point where all nations shall proclaim them blessed, desiring to dwell in their presence, learning from their teachings within the Church."
THEOSIS