Malachi 3:8Meaning & Commentary from the Church Fathers

For a clearer understanding of these reflections, it is essential to reference the writings in the books of Ezra. When the inhabitants of Jerusalem returned from Babylon, they established themselves in Judea, constructing the holy temple. During this time, the roles of priests, musicians, and gatekeepers flourished. However, what transpired thereafter? The freedmen grew negligent regarding the observance of divine ordinances, disregarding the ancient commandments as inconsequential. They offered only the flawed and damaged animals in sacrifice, and treated the offerings with contempt as stated, ‘when you offer the blind as a sacrifice, is it not evil? And when you offer the lame and sick, is it not evil?’ (Mal. 1:8, 13). Additionally, despite harvesting the fruits of the fields in season and gathering olives and grapes, they failed to present the tithes and firstfruits mandated by the law. This negligence hindered the priests from serving God effectively, depriving them of the necessary provisions to carry out their sacred duties. Consequently, the priests at the divine altars were left without offerings, and the people were denied the opportunity for divine worship, as neither sacrifices nor sacred acts were conducted in honor of God.

We have mentioned that the prophet Malachi may represent the priest Ezra, as his narrative aligns closely with the scroll we are interpreting in Malachi. Furthermore, during the time of Ezra and Nehemiah, there was a severe famine. The impoverished populace, desperate, sold their sons and daughters and their property. Eventually, they expressed, "Our children are many; let us sell them for sustenance.” Some added, "Let us also sell our fields, vineyards, and homes to survive the famine." Ezra became indignant, as recorded in Nehemiah 5:2ff. During this famine, essential provisions became exorbitantly priced, and those with both little and much alike were reluctant to offer tithes to the Levites, who had no land in Judah, relying solely on these offerings for their sustenance. To illustrate that this is not mere speculation, Ezra himself recounts: "I learned that the portions for the Levites were not being provided, and all the Levites fled to their respective lands, including the singers and the temple ministers." Ezra confronted the leaders, asking, "Why have we abandoned the house of God?" He gathered them and reinstated them in their ministry. All of Judah contributed tithes of grain, wine, and oil into the storehouses, appointing the priest Selemiah and the scribe Sadoq to oversee them, as noted in Nehemiah 13:10ff.

Having heard Ezra's account, we now return to the words of the prophet, ensuring they align with his narration and prophecy. When the call is made to "turn to Me, and I will turn to you," it is clear that he urges those who have strayed from the Lord to return. Consider the Lord’s mercy: He pledges to respond to them as they respond to Him, allowing them to reap the same measure they yield, as stated in Matthew 7:2. Likewise, as noted in Leviticus 26:27, 28, should you act corruptly toward Me, I will respond with fury. Now, He beckons the people to return so that He may also return to them, yet they, unaware of their departure, shamefully question, "In what way shall we turn?" They inquire, "What price will entice us back during our decline?" The Lord responds, "Does a man offend God? You may think so, yet here you are, deceiving Me." The Hebrew term haiecba (היקבע) is rendered by the LXX as “deceives,” while others translate it differently, signifying "Does a man deceive God as you have deceived Me?" This suggests that when the people refused to offer firstfruits and tithes to the Levites, they effectively led the Lord's servants to abandon the temple due to need and sorrow.

If the Lord Himself is encountered in the least of His brethren—sick, hungry, or imprisoned—should it not be acknowledged that, when His servants are deprived of tithes, it is indeed His share that is withheld? The term haiecba (היקבע) in the languages of Syrians and Chaldeans can imply offense, or in the sense of nailing; thus, we have long interpreted it as relating to the sufferings of the Lord, when men wrongfully attached Him to the cross, rather than merely to the tithes and firstfruits linked to His servants in need. The discerning reader should consider how these interpretations harmonize with the subsequent statements regarding tithes and offerings.

The meaning is clear: since you have failed to offer Me tithes and firstfruits while robbing Me, all the people shall be cursed with hunger and need. The Hebrew uses the term aggoi (הגוי), which can mean a year, with the Seventy rendering it as ἔτος, suggesting a season. The implication is that the year has passed without your contributions to My storehouses, and in neglecting to bring forth tithes and firstfruits, you have forfeited your blessings and the abundance of your harvests.

To show this is due to My anger—because you have misled Me regarding My share of abundance—I urge you to bring your tithes into the temple treasuries so that My priests and Levites may have their needs met. Test Me, and you will witness an outpouring of rain, as if the heavens had been opened, blessing you beyond measure. This abundance indicates generosity; however, despite plentiful crops, they may be ravaged by locusts and pests, thus the Lord promises to protect your harvest. Your warehouses will overflow with grapes, and other nations will admire the fertility of your land, wishing to dwell within it due to its abundance.

This conversation concerning tithes and firstfruits extends beyond the ancient people; it should also apply to Church members today. They are required not only to offer tithes but to practice generosity towards the needy, sharing their possessions to follow Christ, as stated in Matthew 19:21 and Mark 10:21. At the very least, we ought to emulate the Jewish efforts to aid the poor and provide honor to our ministers, as the Apostle commands us to honor true widows (1 Timothy 5:3) and to profoundly respect the elders who labor in God’s Word and doctrine.

Should anyone fail to do this, he stands condemned for insulting the Lord through deceit, resulting in poverty. For it is established that whoever sows sparingly will reap sparingly, while the one who sows generously will reap bountifully, as articulated in 2 Corinthians 9:6. Should famine or poverty afflict the world, recognize this as the consequence of God’s wrath, for He states that in the plight of the poor who do not receive aid, He is deceived and deprived.

Regarding tithes and firstfruits, if a learned person in God's law who instructs others does not acknowledge his gifts as coming from God, he will face misfortune. Conversely, recognizing God’s generosity and showing gratitude toward those who have educated him will yield blessings, for if he humbles himself and dedicates his offerings, the heavens will flood with spiritual rain, and God will command His clouds to provide abundance. His labor will bear fruit, and it will be fulfilled as written, "Blessed is he who preaches to those willing to hear" (Ecclesiasticus = Sir. 25:12). He will raise his eyes to see fields ripe for harvest (John 4:35) and gather fruit for eternal life. That vine will not be barren, which claims, "I am the vine" (John 15:1), as the Lord once said through His prophet, "I have planted you a fruitful vine, indeed" (Jeremiah 2:21). Ultimately, through humility, faith, and gratitude to God and His ministers, one will experience such prosperity that nations will call him blessed, eager to dwell in his land and learn from him.