but the victory is of God. God used His people to accomplish tion for the Messiah to come. I will whistle for them: God
591 Zechariah 10,11 Dickson Teacher's Bible Commentary
here reveals his encouraging hope for the people of God. The Messiah would come forth and consume the nations, including Greece (See comments Dn 2 & 7). 9:14-17 Verse 13 introduces us to the content of verses 1417. The Lord will be seen over them: Victory is promised, but the victory is of God. God used His people to accomplish the victory, for from the Jews would come the Messiah who would reign over all things (See comments Ep 1:20-23). At the time of Zechariah, the international turmoil that would affect the Jews in Palestine had already started. Sardis was burned by the Greeks in 499 B.C. The battle of Marathon occurred in 490 B.C. The victory of the Greeks over Xerxes of Persia at Salamis, Plataea and Mycale occurred in 480/479 B.C. The Greek Empire was in its early beginnings, and eventually would come to its climax as an empire under the kingship of Alexander the Great. When Alexander died, the conflict over Palestine would continue through the rivalry between the Ptolemies and the Seleucidae. Antiochus Epiphanes would rise among the Seleucidae, and inflict great suffering on the Jews. However, during the period of the Hasmoneans, the Maccabean leaders, especially, Judas, would rid Judah of the Seleucidae and cleanse the altar in Jerusalem (See comments in intro. to Dn). God will save them: What is important to remember from the prophecy of Zechariah, is the fact that God was working in all these affairs in order to bring His people to the coming of the Messiah. God would defend His people. The enemies of the Jews would be subdued.
was another group that came back in 497 B.C. And finally, a third group returned in 444 B.C. The return of exiles, therefore, took place over a period of 142 years (See comments Er & Ne). Zechariah's statements in this context were to encourage the continued return of the exiles to the land in preparation for the Messiah to come. I will whistle for them: God would whistle for them as a shepherd whistles for his flock to come (See Is 7:18). I have redeemed them: God worked among the nations in order to raise up Cyrus of the MedoPersian Empire, who allowed the first group of exiles to return in 536 B.C. There were other exiles to come. They would come back from the lands of captivity even after the death of Zechariah. We would assume, therefore, that these statements were made by Zechariah in order to encourage more of the exiles to return to the land of their possession. Pass through the sea: In their return, they would not be hindered, for they would pass through all obstacles as the nation of Israel passed through the Red Sea in their flight from Egyptian captivity (Is 11:15,16). The Euphrates River would not hinder their coming from former territories of the Assyrian Empire.
Chapter 11 11:1-3 We would assume that in the midst of great prophecies concerning the restoration of the Jews to the land of Palestine and the coming of the Messiah, that there would also be prophecies concerning the termination of God's use of the Israelite nation in order to bring the Messiah and Savior into the world. The termination of national Israel took place in Christ (See comments Gl 3:23-26). Once Israel was brought to Christ, then the Old Testament law and national Israel were taken away (See comments Gl 3:21-25). In Zechariah's time, God encouraged the rebuilding of the temple. But the temple also would come to an end when its use by God ended. The Messianic age was a glorious hope for Israel, but we would expect that God would forewarn His people concerning the end of the Old Testament covenant and law with Israel once it was fulfilled (See comments Jr 31:31-34; Mt 5:17,18). This chapter, therefore, is a prophecy that would be opposite the picture of hope that was given in chapter 10 with the glorious coming of the Messiah. The picture here is of tragedy. It is a picture of the tragedy of those who rejected the Messiah. While chapter 10 focused on the blessings of the coming Messiah, this chapter focuses on the tragic consequences of rejecting the Messiah when He came. There would be destruction again of the temple and Jerusalem. The blessing of the termination of Israel in Christ would to the national Jews be a tragedy. The symbols for these coming events are taken from the calamities that befell Israel in their apostasy in the past. As with the destruction that came from the north through the Assyrian and Babylonian invasions and devastation of the land, so there would be a time when destruction would again come from the north. The occasion for destruction that is prophesied in this context would come upon those who would reject the Messiah. The prophecy is thus of the destruction of Jerusalem in A.D. 70 by the Roman Empire (See comments Mt 24). 11:4-6 Their own shepherds: The problem that prevailed
Chapter 10 10:1-5 In view of the preceding survival of God's people throughout the tempestuous years of conflict, they are encouraged to ask of God who would bless them in the land. They are thus encouraged to ask of God for the rain that would give increase to their crops. Idols ... vanity: In their past history, their idol worship led them astray as they depended on themselves in requesting help from those idol gods that they had created after their own imagination. Diviners have seen a lie: Their lack of trust and knowledge of God led them to trust in those people who knew nothing about that which existed beyond the minds of men. They thus spoke lies to the people when they claimed to be speaking for some supernatural existence or being that they had only imagined. Anger ... against the shepherds: Not only were the people led astray because of their desire to follow after false prophets and diviners, but also because the rulers and kings led them astray (See comments Ez 34). His majestic horse: Judah was the victory horse of God through which He would be victorious. The Maccabean leaders came out of Judah in order to deliver the Jews from the oppression of Antiochus Epiphanes. But the statements of prophecy in this context probably have Messianic reference to the Branch of Judah who would come forth from Judah in order to reign over all things (Gn 49:10; 1 Co 15:25; Ph 2:5-11; 1 Tm 6:15). 10:6-12 I will bring them again: At the time of Zechariah's ministry, Bible interpreters must keep in mind that there were still Jews who would return to the land of Palestine from their captivity. The first group of exiles returned in 536 B.C. There
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during the period leading up to the destruction of Jerusalem and the temple before 586 B.C. would again prevail in Israel. The leaders of Israel would again lead the people astray (See comments Ez 34; Mk 7:1-9). Zechariah is here called on to be an allegorical reference to the Good Shepherd who was to come. The Good Shepherd would lead the people to God. However, there would come those shepherds who would lead the people astray after themselves (Compare Jr 23:1-8; Ez 34; 37:24-28). Do not pity them: The scribes, Pharisees and Sadducees of Jesus' time had little concern for the people. They were concerned only with their own prosperity and power (See comments Lk 16:18). The irony was in the fact that those who were to lead and deliver the people to the Good Shepherd were those who would eventually restrain the sheep from going to the Good Shepherd. I will not deliver them: God would not deliver the defiant out of the hands of the Romans. He had delivered the captives out of their Babylonian captivity, but He would not deliver those who rejected the Messiah. He would give them over to doom because of their rejection of King Jesus, just as He had given Israel over to the Assyrians and Babylonians. 11:7-9 Grace ... Unity: The allegory continues with Zechariah being the obedient shepherd of the doomed flock. The staff named Grace symbolized the favor that God extended toward His people. The one named Unity symbolized the union between Judah and Israel, thus representing the whole house of Israel. Cut off three shepherds: The shepherds became as in the days when they led the flock astray before the fall of Jerusalem in 586 B.C. What is to die, let it die: The labor and care of the shepherd was not appreciated. Therefore, the flock must reap the consequences of rejecting all that God had done for His people by sending them the Savior. The people of Israel were thus to be terminated as a special race of people in a covenant relationship with God. God turned national Israel over to itself, which subsequently led to the destruction of the nation in Palestine in A.D. 70. 11:10-12 Break the covenant: The covenant and law were fulfilled with the coming of the Messiah (Mt 5:17,18). What the Jews failed to understand was that their special covenant with God was only the means to an end. The end was Christ. Once Christ came, then the covenant was terminated (See comments Jr 31:31-34; Rm 7:1-4; Cl 2:14; Hb 8). Grace for the preservation of national Israel was terminated when grace for spiritual Israel was poured out through Jesus Christ (Compare Ti 2:11). The poor: Those who were poor in spirit received the Messiah (See comments Mt 5:3-11). Those who were rebellious did not receive him (Jn 1:11). Thirty pieces of silver: As the shepherd, Zechariah asked for his wages for his work of shepherding the flock. The people determined to give him the price of an injured slave (See Ex 21:32). 11:13,14 To this point in the text, Zechariah was the representative of the Lord. Now the Lord speaks directly. Throw it to the potter: Though Zechariah thought that the price of thirty pieces of silver was sufficient, the Lord said to discard the menial wage. The miserly amount measured their value of the Lord's shepherding of them as a flock. When considering all that God had done for Israel throughout their history,
the thirty pieces of silver for His wages as their shepherd was insulting. Throughout their history, Israel had been plagued with worthless shepherds (Ez 34). But God had been a good shepherd to them, sending even His Son who was the Good Shepherd on earth (Jn 10:15). Nevertheless, He was rejected and betrayed for the price of a injured slave (Mt 26:15). By the time of the coming of Jesus, the religious leaders were of the same character as their forefathers who had led Israel into apostasy, and subsequently into destruction (Compare Jn 8:44). Break the brotherhood: In Christ, the existence of national Israel as a united people who brought the world to Christ, was terminated (See comments Gl 3:23-26; compare Hb 11:32-40). 11:15-17 Worthless shepherd: Zechariah had already taken the part of the good shepherd. At this time he was to take the part of the foolish, or worthless shepherd. Being rejected by national Israel, the Good Shepherd would turn the Jews over to the worthless shepherd. The worthless shepherd represented the Roman Empire that would ravage the flock. In the destruction of Jerusalem in A.D. 70, over one million Jews were killed. The remainder were sold into captivity throughout the Roman Empire. But God would eventually bring judgment on the Roman Empire. The city of Rome fell in A.D. 476, thus ending another empire that had inflicted calamity on God's people.
Chapter 12 THE BURDEN OF JUDAH 12:1-6 The Lord ... lays the foundation of the earth: As in His message to Job, so here the encouragement is given in the sense that the God who could create all things can surely protect those who put their trust in Him. There would eventually be a destruction of Judah and Jerusalem to come in A.D. 70. Until that time, those who were sons of Abraham by faith, and who were obedient to the call of the Messiah, must trust in the Lord. Throughout the termination of national Israel, they would need to see God working in order to give birth to and preserve the new Jerusalem, the spiritual Israel of God. But until the coming of the Messiah, national Israel would go through great turmoil during the interbiblical period. Spirit of man within him: God is the father of our spirits (Hb 12:9). He created our spirits to indwell our bodies. Cup of reeling: The nations would gather in order to drink from the cup of Jerusalem, thinking that it contained sweet wine. However, when they drank of the cup, they would reel from the calamity that God would bring upon them (Compare Is 51:22). God would not allow His people to be overcome until the day set for the outpouring of His Spirit. Once the Spirit had been poured out, then national Israel that rejected the Messiah would be terminated. Heavy stone: The metaphor is from men's efforts to remove a heavy stone. In their efforts to move the stone, they would discover that the stone was a tremendous burden to remove. There would be much grief among the nations in their efforts to remove the stone of Jerusalem, the representation of the people of God. I will open my eyes on the house of Judah: God would look with favor on His people. He would look with favor on Jerusalem until the new
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Zechariah ministered these words to the people, there would be a time when idolatry would no longer be a part of those associated with God. Israel put away their idolatry while in captivity. Cause the prophets and the unclean spirit to pass out of the land: The false prophets and diviners would have no part in the church of the living God. Even if one would presume to speak a new revelation from a spirit, he would be known to be false and a liar in that which he spoke. Those presumptuous speakers who proclaimed declarations that they claimed to be from God would be banned from the Christian community. 13:4-6 Hairy garment to deceive: The false prophets of old put on these clothes in order to deceive the people into thinking that they were speaking for God. They gave an appearance of being a prophet of God. They dressed as a prophet on the outside, but were actually wolves in sheep's clothing (Mt 7:15). Wounds: If some might inquire concerning the wounds on his body, the false prophet had to confess that they were only the wounds that he had inflicted on himself (See 1 Kg 18:28). The context of these words is not in reference to Christ, but in reference to those who would presumptuously speak for God where God had not spoken. The means by which the people would know if such a one was a false prophet would be to check his statements with the written word of God (See comments At 17:11; 1 Pt 4:11; 2 Jn 9-11). 13:7-9 These words seem to be parallel with the preceding fate of Israel, and thus a continuation of the thoughts of chapter 11. The Good Shepherd is smitten. The rebellious Jews during the end of the ministry of Jesus and before the cross, took part in striking Jesus because they rejected Him (Jn 19:7). Sheep will be scattered: When Jesus was stricken with rejection at the end of his ministry, in the final hour the disciples were scattered (Mt 26:31). I will turn My hand on the little ones: Though the disciples would be scattered, God would gather them again (Mt 26:32). Two parts ... cut off ... third will be left: Jesus came to the Jews, but many rejected Him (Jn 1:11). Those who rejected Him were cut off, and thus died in their sins (Lk 13:3). However, thousands of Jews accepted Him, and thus became the heart of evangelism to go into all nations (Mt 28:19,20; Mk 16:15,16). Those who obeyed the gospel of Jesus gave themselves to God, and thus were claimed by God to be His people.
Jerusalem was brought forth (See comments Rv 21). When the new Jerusalem was brought forth, then the old was terminated. Firepan ... torch: These two metaphors explain that the rulers of Judah would participate in the continuation of Jerusalem. They would be as a small fire (firepan) that would set an entire forest on fire. They would be as a burning torch thrown into dry sheaves. Physical Jerusalem would struggle until the spiritual Jerusalem was brought forth (See comments Mt 13:36-43). 12:7-9 The glory: The survival of the people would be to the glory of God, not to the glory of the people. The Jews had forgotten that all was about bringing glory to God, not about bringing glory to themselves as a people. House of David: Jesus was born of the house of David in order to reign on the throne of David from heaven (See comments At 2:22-36). The house of David would thus survive until the Seed came forth from the seedline of David. As God: Jesus was the Son of God who was born of the house of David. Seek to destroy all the nations: The terminology is not absolute as in reference to the nations that fought against national Israel throughout their history. God did destroy the Assyrian and Babylonian Empires. But those who would come against the spiritual Jerusalem, the church, would be attacked by the gospel of Jesus. God would seek to destroy the hostility of the nations who would come against His people through the preaching of the gospel. 12:10-14 Pour ... Spirit: See comments Jl 2:28-32. At the time when national Israel was destined to come to a close, God would send forth His Spirit. Look on Me whom they have pierced: The Jews had metaphorically pierced God through their rebellion against Him throughout their history. Their piercing in rebellion eventually came to a climax when a soldier pierced the rejected Son of God on the cross of Calvary (Rv 1:7). They will mourn: King Josiah was possibly killed at Hadad Rimmon that was located in the Valley of Megiddo. The people greatly mourned his death. There would also be great mourning over the crucified Christ (Lk 23:48). The family ...: These leading families would be representative of all families of Israel. At the time Peter stood up on the day of Pentecost in A.D. 30, the people responded to his message because they mourned over what they had done to Jesus (At 2:36-41).
Chapter 14 THE TRIUMPHAL JERUSALEM 14:1,2 It is certain that if we come to this text with a strictly literal interpretation, we will be confused. In the beauty of metaphors that were taken from the historical background of Jewish history, Zechariah paints a glorious picture of the continued purging of the people of God as they struggled throughout history. The focus, therefore, is not of some grand event that will take place at the end of time, but on the struggles of the new Jerusalem, the church, that was instituted by the coming of the Messiah. It is thus a picture of those who gave themselves in allegiance to the Messiah at the conclusion of chapter 13. The defeat that is mentioned here in the first two verses sets the stage for the deliverance of the remnant of
Chapter 13 13:1-3 In that day: This day could only be the era of the Messiah, the time of the ekklesia (the church) of our Lord (12:11). The piercing opened a fountain of blessing for the people. The cross of Jesus made available justification for sins (Rm 3:21-26) because of the cleansing of sin through His blood (1 Pt 1:2; 1 Jn 1:7). We are made legally acceptable to God (justification) through the precious blood of Jesus that cleanses us of all sin (sanctification). The apostle Peter announced on the day of Pentecost the means by which the sins of men are cleansed (At 2:38). When thousands obeyed the gospel (At 2:41), the time of refreshing and regeneration came in Israel (At 3:19-21). Idols out of the land: Speaking from the standpoint of the Jews who were in the land at the time
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the faithful in verses 3-5. Day of the Lord: The use of the Hebrew word yom in the context would refer to the "time of the Lord," not to a specific day. It would be the time when the Lord would allow the unbelievers to launch their attack against His people. Remnant of the people: This would be the remnant of the spiritual Jerusalem that is preserved, and yet faces struggles continually throughout history (See At 14:22; Gl 4:29; 2 Tm 2:3). The world would launch numerous assaults against the spiritual Jerusalem, the church. According to Daniel, such attacks were launched by the "little horn" of the fourth world kingdom (Rome). The saints were given into his hand (Dn 7:21). This persecution by the Roman Empire prevailed against the church for almost two centuries after its establishment in A.D. 30 (Rv 13:7; see comments of Rv). However, the Roman onslaught against the church would not fulfill the extent of Zechariah's prophecy, for attacks would be made against the church throughout history. Nevertheless, a remnant of the church would always survive, as a remnant of Israel survived the captivities (Mc 5:3; Zp 2:9). 14:3-7 Fight against those nations: Any attack against His people gives God the opportunity to fight for His people (See Hk 3). In that day: This would be any time in history when God's people would come under attack by unbelievers. God will fight for them in order that a remnant be delivered. No time in history, therefore, would the church go out of existence. Mount of Olives: Being east of Jerusalem, the figure is that God stands and watches over the new Jerusalem in order to protect her from all enemies. The mountain is divided. Half is moved toward the north and half toward the south, providing a great valley to which the people may flee for safety. In every conflict, God provides a way of escape for His people (1 Co 10:13; 2 Pt 2:9). Valley of My mountains: The two halves of the divided mountain became the mountains that provide the valley of escape. Azel: The location of this place is unknown. Reference may be to Beth-ezel that was mentioned by Micah (Mc 1:11). Earthquake in the days of Uzziah: This traumatic event lingered with the Jews throughout their history (See Am 1:1). The Lord my God will come: This would be the coming of the Lord in judgment on the persecutors of His people. The coming would mean calamity for the unbelieving persecutors of God's people, but deliverance for the saints. Inspired records of history have revealed only a few times when this occurred. The unbelieving Jews launched great persecution against the church after it was established (At 8:1-4). However, God brought deliverance to the saints in the destruction of Jerusalem and national Israel in A.D. 70 (See comments Mt 24). A personal vendetta was led against Christians by Nero, Caesar of Rome, in the early 60's. But Nero eventually killed himself. At the end of the 1st century, state persecution was launched against the church by the Romans. But the beast of Rome was eventually terminated (See comments Rv 19:1121). There will be no light: This would be a time of great distress for the saints (Compare Is 13:10; Jl 2:2,10). In evening it will be light: Though going through times of despair, there would always be hope, for the Lord would not allow His people to vanish from history (See Jn 14:18; Hb 13:5). 14:8-11 Living waters: The living waters of salvation
would flow from Jerusalem (See comments Jn 4:14; Ez 47:112). Regardless of the calamities that would come upon the saints, the living waters of the Savior would always bring forth a continuation of the body of believers (Jn 7:37,38). Eastern sea: The Dead Sea. Western Sea: The Mediterranean Sea. King over all the earth: This statement establishes the time of fulfillment of the prophecy. Jesus is now King of kings and Lord of lords (1 Tm 6:15). He is now reigning over all things for the sake of the church (Zc 9:9,10, see comments Ep 1:2023). He will reign as King until He has subjected all enemies, the last of which is death (See comments 1 Co 15:26-28). He reigns, therefore, throughout this time when enemies attack the saints (Rm 5:17). But this time will come to an end. One Lord: See Ep 4:4-6. Turned as a plain: See comments Is 2:2-4; Mc 4:1-4. The city of God would be exalted above all the surrounding territory of the enemy. Gate: Though these particular gates of the city are not known, the meaning is that the walls of the city would extend in every direction, thus affording protection to all who were within the city. Throughout the history of physical Jerusalem, she succumbed to the attack of many nations. The spiritual Jerusalem, however, would be exalted above the mountains of other nations, and thus offer spiritual safety to all who would come within her walls (Is 2:24). 14:12 This graphic picture portrays the living dead because of their attacks against the people of God. Their flesh would rot as they struggled against the saints. Every part of their bodies that was used in opposition to the saints of God would rot away while they persecuted the church. 14:13-15 God would turn the enemies against one another. Such a condition prevailed in the society of Jerusalem before she was given over to the destruction of the Babylonians (Mc 7:2-6). Now it was time for the same social conditions to cause a moral digression within the societies of nations that would struggle against the new Jerusalem of God's people. In such a manner the Roman Empire fell, for she died from within herself. Rome became morally weak, leading to the fall of the city of Rome and empire in A.D. 476. When men give up the moral standards of God, the people of society turn on themselves, and thus the nation falls from within. Fight at Jerusalem: There would be a united stand within the spiritual Jerusalem against the onslaught of all enemies. The saints would draw from the wealth of the nations in order to make their stand against those who would oppose the work of God through them. Though surrounded by great armies with great beasts of war, the beasts would all succumb to the plague. 14:16-19 Everyone who is left: During any onslaught against the saints, there would be those who would fall. However, there would always be a remnant of the faithful. These would go up to worship the King as the Jews, throughout their history, went to the tabernacle of God for the feast of tabernacles. Feast of tabernacles: This was the annual feast of the Jews when all went before the Lord for a festive time of rejoicing (Lv 23:39-44). In the symbolic picture that Zechariah gives, both Jews and Gentiles would go before the Lord with rejoicing and celebration. Be no rain on them: The result of not going before the Lord would be that there would be
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drought, not blessing from the Lord. The Lord would inflict judgment upon those who would work against His eternal plan through the saints (See Is 60:12; Mc 5:15). 14:20,21 Zechariah now turns to the true nature of the new Jerusalem. All the horses and instruments of war are cut off from the city. There would be no war within the city, for all
would be holy to the Lord (See Ex 28:36-38; see comments Is 2:1-4). That which was unclean (the Canaanites) would have been cast out. The glorious church would be a place of peace, dedicated to the service of and sacrifice to the Lord. The church would be the assembly of those who had given their lives as a living sacrifice (See comments Rm 12:1,2).
WRITER Malachi
the book. It first refers to Malachi himself as the messenger who delivered this message to Israel. It is then used to refer to John the Baptist as the messenger who would announce the coming of the Messiah. And finally, it refers to the Messiah. As the immediate messenger of God, Malachi was a straightforward prophet of the Lord in that he was direct in approaching the negligence of the people.
As with most of the minor prophets, we know nothing about the prophet Malachi other than what is revealed in the book itself. Malachi is a shortened version of the name Malachiyah, meaning "the messenger of the Lord." Malachi's name defines the nature of his prophecy in reference to the messenger of the Lord that would be sent before the coming of the Messiah. In fact, the word "messenger" refers to three different individuals in
DATE
The book was written to those who had returned from the captivity in 536 B.C., and were offering sacrifices at the altar (1:7-10). Since the people were under a governor (1:8), the audience Malachi addressed would have been living while Palestine was still under Medo-Persian control. Some of the priests were setting the wrong
example by marrying foreign women (2:11), which was a problem that existed during the time of Ezra and Nehemiah. The book, therefore, would have been written sometime during the 5th century B.C. when this problem was prevalent among the returnees. Malachi, therefore, sought to restore the spiritual thinking of the people.
HISTORICAL BACKGROUND
The book may have been written during the middle or latter part of the 5th century. At this time in history, the Near East was still controlled by the Medo-Persian Empire under Artaxerxes (465-425 B.C.). However, the expansion of the Persians to the east was thwarted by the Greeks. The Greeks dealt a stinging blow of defeat to the Persians at the battle of Marathon in 490 B.C. In 480 B.C. the Greeks made a heroic stand against the Persians at Thermopylae. And then Xerxes was defeated at Plataea in 479 B.C. With these major defeats of the Persians, the Greeks were beginning to rise as the third world empire of the prophecies of Daniel 2 and 7 (See comments). Led by Zerubbabel, the initial exiles returned in 536 B.C. to reclaim their homeland possessions in the land of Palestine. Through the encouragement of both Haggai and Zechariah, the temple was rebuilt between 520 and 515 B.C. Ezra then rose up in order to reinstitute correct behavior and worship according to the law of God. In 444 B.C. Nehemiah, who was appointed governor of the land, led another group of exiles from the land of their former captors in order to encourage the rebuild-
ing of the walls of Jerusalem. In 432 B.C. Nehemiah made a second visit to Jerusalem. Since Malachi does not mention Nehemiah, we would conclude that his ministry took place before the arrival of Nehemiah, possibly between 460 and 450 B.C. (See comments Er and Ne). It was a time when the ceremonies of the law were ceremonially offered by a heartless people. They offered animals that were not fit to be offered to God (1:8). The priests were neglecting their duties (2:7,8). There was intermarriage with foreign women (2:11). It was an economic time when the people were struggling, and thus they complained that God had blessed the nations, but had ignored them. There is no message in Malachi against the old problem of idolatry that was characteristic with those Jews who had been taken into captivity. Rather, the message was against those returnees who had forsaken the Old Testament concerning their behavior as the chosen people of God. Through their insincere sacrificial ceremonies and intermarriage with foreign women, they were working against the efforts of God to reestablish Israel in the land as the people of God. Their breaking of God's law meant that they would not follow Him.
Remember, Repent & Return To God
ership (1:6 – 2:9), (3) Marriage to foreign women (2:10-16), (4) God's judgment day (2:17 – 3:5), (5) Robbing God (3:6-12), (6) Triumph of the righteous (3:13 – 4:3), (7) Exhortation for faithfulness (4:4-6)
(1:1 – 4:6) Outline: (1) God loves Israel (1:1-5), (2) Rebuke of the religious lead-
596 Malachi 1 Dickson Teacher's Bible Commentary
Chapter 1 GOD LOVES ISRAEL 1:1 The word "burden" is derived from a Hebrew word that means "to lift up," and thus could also be translated "oracle" in reference to the prophet lifting up his voice to speak the word of God. Malachi: The name Malachi means "the messenger of the Lord." Some have suggested that the name was descriptive of the message of the book. Since the contemporary prophets of Haggai and Zechariah made no mention of Malachi, some have suggested that the word "Malachi" would refer only to the fact that the oracle was the message from God. The Septuagint rendered the word "my messenger," indicating that Malachi was not a proper name, but reference was to the oracle that came through God's messenger. Since all other prophetic books of the Old Testament carry the name of the prophet, it would be unique if this book did not do the same. We would conclude, therefore, that "Malachi" was a proper name, though the name also meant that Malachi was a messenger. 1:2-5 I have loved: God chose Israel as the nation through whom He would bring the Messiah and Savior into the world. All the work among the nations throughout the history of Israel, was done for the purpose of preserving Israel until she had fulfilled her destiny of bringing forth the Messiah. The ministry of Malachi was to continue the preservation of Israel. God sent Malachi in order to correct the behavior of the people and to encourage those who feared God. The purpose for their faithfulness to God was to maintain the identity of the people of God through whom the Messiah would come in the future. In what have You loved us: Having gone through the captivities of the Assyrians and Babylonians, the returnees to whom the book was directed had become skeptical of God's work through them as a nation. They were suffering while the nations prospered. At the time the book was written, the Israelites were a community of poverty-stricken residents. They were thus disheartened and disillusioned concerning God's work through them. I loved Jacob: God chose Jacob over Esau in order to carry out His eternal plan of redemption (Dt 7:8; Hs 11:1). Since He knew the future of the descendants of both sons of Abraham, He chose Jacob who would produce a better heritage for a nation through whom the Blessing promised to Abraham would come (Gn 12:1-3). Laid waste ... his heritage: This was the proof that God was with Israel. The Edomite nation was discontinued, but Israel was preserved when God returned them to the land of their heritage. Throughout the struggles of Israel during the years of their captivity, the Edomites revealed their unacceptable character (See Ps 137:7; Lm 4:21,22; Ez 25:12; Ob 21). Some time before the writing of these words, the Nabatean Arabs dislodged the Edomites from their mountainous stronghold. They were driven from Mount Seir. They will build: Though the Edomites might try to reclaim their territory, and reestablish their identity, God would work against every effort they made in order to become a nation. Because of her wicked behavior against Israel, Edom would forever be terminated as a nation. God's judgment against the Edomites for their wickedness was that they would never again exist as a nation.
The termination of the Edomite nation would be God's proof to Israel that He was still working in the lives of His people in order to preserve them for the purpose for which He had chosen Jacob. Though Edom would never again exist as a nation, the Idumeans (Edomites) as a people would reside in the southern part of Palestine. From them would eventually rise the family of the Herods. Herod the Great, who would be designated by the Romans as the king of Judea before the birth of Christ, would come from the Idumeans.
REBUKE OF THE RELIGIOUS LEADERSHIP 1:6-10 A son honors a father: Because God was the Father of Israel (Ex 4:22,23), He deserved the honor that was due a father. God created the nation of Israel by bringing it out of Egyptian captivity (2:10; Is 64:8; Jr 31:9). With a strong arm He redeemed Israel (Dt 32:6; Is 63:16). He thus deserved their honor because He was the father and creator of the nation of Israel. Master: Israel was the servant, but did not give obedience to God as their Master. Since God was their creator, then He was to be honored. If He was their Master, then He was to be obeyed. In what have we despised Your name: The religious leaders showed disrespect for God as their creator and master by not obeying the laws concerning the offerings at the altar. They thus disregarded God's laws, and by doing such showed no respect for God as their master. Table of the Lord: This was the altar where the animals were sacrificed. By allowing the people to bring blemished animals as their sacrifices to the Lord, the priests were showing disrespect to God by violating the laws concerning sacrifices to be broken. Offer the blind: They brought blemished animals to be sacrificed on the altar (Dt 15:21). According to the law, only the best of the animals were to be offered as sacrifices to the Lord. Evil: That which they possibly thought was only a minor violation of the law, was actually considered evil by God. The offering of that which was according to the law of God was the responsibility of the priests. They were to check to see if an animal that was to be offered at the altar was without blemish. The governor: This would have been the governor of Palestine who was commissioned by the Persians who controlled the land at the time Malachi delivered this message (See Ne 5:14; Hg 1:1). Shut the doors: It would be better not to offer the sacrifice than to offer that which was contrary to the law of God. God does not allow substitutes for that which He requires (Compare Gl 1:6-9; 2 Jn 9,10; Rv 22:18,19). 1:11,12 My name will be great: The words "will be" are in italics, and thus do not necessarily need to be in the texts in the future tense. Some students feel that reference in this text is to be taken metaphorically, and thus reference was to the time of the Messianic era during which those of the church throughout all nations would bring praise to the name of God. But the passage could be understood to refer to the time of those Israelites who were living at the time of Malachi's ministry. The contextual understanding would be that God does not depend solely on Israel only to praise and glory. Even at the time of Israel's existence, God was receiving praise and worship from others who were not of Israel. There were those Gentiles by faith who had converted to the faith of Israel.
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Since the Israelites had been scattered throughout the nations during the captivities, then certainly we must assume that they did their work in converting Gentiles to the faith of Abraham. Since the problem that Malachi approached was with those Jews who were in Palestine at the time of writing, we must not assume that the same problem prevailed with those Jews who were still living in the lands to which they had been taken during the captivity. Those who were living in the land were violating the ceremonial laws in reference to sacrifices, but we must not assume that all Jews throughout the Persian Empire were doing the same. 1:13,14 By their violation of that which was required by the law of God, they were manifesting their feelings that the law of God was a burden to bear (See comments 1 Jn 5:3). Some were bringing stolen animals to the altar, and the priests were condoning their behavior (See Lv 3:1,6; Hs 4:9). Since the priests manifested a life-style of deceit, the people followed their example. What they were offering manifested the fact that they were being stingy with God. They gave God the leftovers and that which they rejected. In doing so, they manifested their lack of reverence for God.
peacemakers among the people. They were to be known for the truth that proceeded out of their mouths. He is the messenger of the Lord: Through his teaching of the law of God to the people, the Levitical priest communicated the will of God to the people. Messenger: Malachi was God's messenger to the people (1:1), as well as John the Baptist who would be the messenger sent before the Messiah (3:1). As the messengers of God, both Malachi and John delivered to the people the message of God. Departed out of the way: The priests of Malachi's day had forgotten their way. It may have been that they had forgotten the law of God (Hs 4:6), and thus did not know what to do according to the law of God. Or, it may have been that they were indifferent to the law of God. Whatever the case in the historical context, they were still under the condemnation of God for not functioning as priests according to the law of God. If anyone would presume to be a leader for God, he must know what God requires of His leaders. Those who presume to be leaders, but do not know the word of God, are blind guides. Caused many to stumble: Those who would presume to be leaders for God's people take upon themselves a grave responsibility (Js 3:1). In this case, the spiritual leaders led people away from God. Through their behavior, they became blind guides in the sense that they did not honor the commandments of God (Mt 15:14; see comments Mk 7:1-9). Corrupted the covenant: They violated the conditions of the covenant of the priesthood. Have been partial in the law: In their application of the law of God, they became partial to the wealthy. God had given them the blessing of enjoying the support of the people through offerings. But now they had taken advantage of their full-time support, and thus became partial to the rich in order to maintain their office as priests. If the ministry of Malachi took place during the drought about which Haggai spoke, then there were no offerings, or at least the offerings were few in coming. The full-time priests would thus be cursed for the lack of offerings. It may have been that the full-time priests catered to the rich in order to receive some offerings. In doing so, they ignored the poor.
Chapter 2 2:1-9 When God instituted the priests among Israel, He promised them the blessing of the support of the people if they carried out their duties according to His law. However, in this case, if they continued in their inequity and indifference, God would command a curse upon them. They would lose the support of the people. However, if they repented, God would not bring this curse upon them. I will curse your blessings: Reference was to their benefits that they enjoyed in their service at the temple (See Nm 18:8-19). When the people brought sacrifices to the altar, they had the privilege of taking some of the offering for their own sustenance. In their insincere service, however it seems that the curse had already begun. The poverty-stricken people could not bring sacrifices to the altar, and the sacrifices they brought were blemished. Rebuke your seed: What would possibly happen was that the offspring, or the descendants of the priests, would be removed from being priests. Refuse: Reference was to the intestinal contents of the slain animals at the altar. The existing priests would be removed as the refuse of the offerings was taken out of the city (Lv 4:11,12; see 1 Sm 2:29,30). In order to correct the people, the intention of God in this context was to correct the religious leadership (See comments Js 3:1). My covenant might be with Levi: This covenant is not specifically stated in the Old Testament, other than the fact that Levi was in a mutual covenant relationship with God as a part of the entire Israelite family (Compare Dt 33:8-11). In God's covenant with Israel, the Levites were given a special intercessory relationship with the people as ministers to God on behalf of the people. In the context, Levi stands for all the Levitical priests of Israel who stood before God. The law of truth was in his mouth: The Levites were to be the teachers of the law. They were to set an example of purity and obedience before the people. They were to exemplify in their lives the nature of the commandments of God. The Levites were to administer justice and be
MARRIAGE TO FOREIGN WOMEN 2:10-12 The background for the rebuke of this context is God's purpose for the restoration of Israel to the land, and the Israelites' renewing of their identity as the people of God. In order for the promises to the fathers to be identified as fulfilled through Israel, the people of God had to be identified as Israel at the time of fulfillment. For this reason, the people were dealing treacherously in that they married foreign women. They had repented of their idol worship that was the cause for their going into captivity. However, when they returned, they were marrying foreign women, and by doing such, they were destroying the identity of God's people among the nations. They were marrying themselves out of existence as Jews. Did not one God create us: The one God created the nation of Israel by bringing them out of Egyptian captivity (See Is 43:1-21). God had created them as a nation and race of people, but they were destroying their identity through intermarriage with foreign women. Profaning the covenant: God had established a covenant with Israel. But their assimilation into the local
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people through marriage of foreign women violated the conditions of the covenant (See comments Dt 7:3,4). The priests were allowing such to happen among the people, for they were also putting away the wives of their youth in order to marry younger, foreign women (See comments Er 9:1,2). Profaned the holiness of the Lord: Israel was a people that was separated from the nations of the world. They were thus a holy people (Lv 20:24). But in their marriage of foreign women, they violated the sanctity of their holiness. Their practice was an abomination to the Lord, something that was detestable in His sight. They had been created as a nation. But through their intermarriage with foreign women, they were working against the plan of God to reestablish Israel for the purpose of bringing the Messiah into the world (See 1 Kg 11:4). May the Lord cut off: God will cut off the males of the household who profane the covenant relationship between God and Israel through marriage of foreign women. With the men being cut off from the household, there would be no one who could bring the offering to the Lord. 2:13-16 Another thing: As previously mentioned, the first sin they were doing was marrying foreign women. The second abomination was that they forsook their Jewish wife in order to marry the foreign women. They already had an Israelite wife, but then they put this wife away in order to marry foreign women. Cover the altar of the Lord with tears: With the offering of sacrifices came the common practice of mourning. In order to make their sacrifices more acceptable, they would pour out more tears. However, what God wanted was an obedient behavior of life. They needed to change their behavior, not pour out more ceremonial tears. Wife of your youth: The older men were putting away the wives that they had married when they were young in order to marry younger, more beautiful wives in their older age. Wife of your covenant: When one marries another, he or she comes into a covenant relationship with his or her partner. It is a covenant that is made in the eyes of God, and thus honored by God (See Gn 31:50; Pv 2:16,17). When one puts away his or her mate, he or she has broken the marriage covenant. In flesh and spirit they are His: When two are joined together in marriage, they become one in order to bring forth children to the glory of God. Parents who exemplify godliness before their children bring forth offspring who will continue their spiritual heritage (See comments Ep 5:22 – 6:4). In the historical context of this passage, the Jewish men were putting away the Jewish wives of their youth in order to marry foreign women. In doing so, they were bringing the influence of idolatry again into Israel, and thus influencing the children away from God. I hate divorce: Moses gave revelation concerning the certificate of divorce (Dt 24). However, the certificate of divorce that was revealed through Moses was given in order to bring the Israelites into conformity to God's law concerning marriage, that one man be married to one woman for life (See comments Mt 5:31,32; 19:3-10). In the context here, God hated the putting away of their first wife in order to marry another woman. The divorce here was based on the desire the man had toward another woman other than the wife of his youth. The detestable thing that was happening was that the wife of his youth,
who was now as old as he was, was rejected for the sake of his marriage to a younger, more attractive woman. The man, therefore, was thinking selfishly, and thus not giving honor to his wife with whom he had been in a covenant relationship for many years (See comments Ep 5:25-33). God hated this practice of divorce for such reasons. Covering himself with violence: The ancient custom was when one claimed a woman to be his wife, he would cast his garment over her (See Dt 22:30; Rt 3:9; Ez 16:8). When a man put away the wife of his youth, he was dealing treacherously with his wife by taking another to be his wife. His treachery was in the fact that he had promised a lifetime covenant with his first wife, and then broke the covenant by spreading his garment over another woman.
GOD'S JUDGMENT DAY 2:17 This verse introduces the subject of those who had wearied God through their complaint that it appeared that He prospered the unrighteous, while He neglected His people (See Is 1:14; 43:24). The struggling Israelites looked to the nations from which they had come from captivity. They wondered why those nations were prospering, and yet they as the returnees to the land of Palestine, were struggling to survive. Their struggles led them to doubt whether God was actually with them.
Chapter 3 3:1-5 The complaint of 2:17 came from those who perceived that living unrighteously would not hinder one's prosperity. But this belief was to be corrected with the coming of the messenger of the Lord. My messenger: This passage is quoted in reference to the coming of John the Baptist (Mk 1:2,3; see Is 40:3-5; 52:7; 57:14). The priests of Malachi's audience were partial to the wealthy, as those priests of Jesus' time (Lk 16:14). The historical background, therefore, would indicate that the coming of the Messenger would be in a time similar to what Malachi was experiencing in his own generation. When Jesus visited the temple during His ministry, and cast out the money changers, the fulfillment of the prophecy in John the Baptist would have been verified (Jn 2:13,14). The Lord: This is from the Hebrew word Adonai. It is not the word for Yahweh. This was the Lord (Adonai) whom Peter announced on the day of Pentecost in Acts 2 (At 2:36; see 1 Co 12:3; Ph 2:11). Jesus was God in the flesh coming to His people (Jn 1:14). Even the Messenger: This Messenger is a different messenger than the one who was previously noted at the beginning of the verse. This is the incarnate Lord Jesus, the Messenger of the new covenant (Jr 31:31-34; Gl 3:17; Hb 9:7-13). He is the Mediator of the new covenant (Hb 12:24). He came to ratify the new covenant with His blood offering (Mt 26:28; Hb 13:20). Jesus was the revelation of the mystery of God (Ep 3:1-5). Come to His temple: The judgment of God would first come to His people. He would first cleanse His people (Ez 9:6; 1 Pt 4:17). He will purify the sons of Levi: The Lord would come to purify the priesthood. After the gospel was initially preached on the day of Pentecost in A.D. 30, there were many priests who were obedient to the faith (At 6:7). However, the meaning here is beyond the phys-
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ical sons of Levi, for in the Christian community all those who have obeyed the gospel are priests before God (1 Pt 2:5,9). The priesthood of disciples was cleansed by their obedience to the gospel by baptism (At 2:38). As they walk in the light of the gospel, they are continually cleansed by the blood of Jesus (1 Jn 1:7). Like launderer's soap: A launderer was one who bleached and cleansed the clothes. I will come near to you for judgment: The Lord would come in order to execute judgment upon the unrighteous. Jesus came into the world for judgment (Jn 9:39). Judgment came according to how one responded to Jesus. If one rejected Him, then they judged themselves unworthy of eternal life (Jn 1:11; 3:18; see comments At 13:46). When John the Baptist spoke of the baptism with the Holy Spirit and fire, he certainly had this prophecy in mind (See comments Mt 3:11,12). Those who would receive the Lord Jesus, would receive the benefits of the baptism with the Holy Spirit. However, those who would reject Jesus, would receive the baptism of fire in the destruction of Jerusalem in A.D. 70 (See comments Mt 24). They would be consumed in the fire of judgment that would purify the people of God (Hb 12:29). Witness against: Verse 5 answers the question of 2:17. Once the temple of God's people was cleansed, then would be set right the injustices that prevailed among the people at the time of Malachi's ministry. In the community of God's people, there would be no sorcerers, adulterers, or those who dealt unjustly with employees. Widows and orphans would be cared for in the church of God's people (At 6:1-7). Those social sins that prevailed at the time of Malachi would be corrected in the community of God.
needed it more than the priests. The situation may have been that only a few were offering their tithes, and thus the support of the priests depended on the support of a few. Others were robbing God by not tithing at all. Malachi's exhortation was that everyone must bring their tithe in order that the priesthood be supported (See Ne 13:10-12; see comments 1 Co 9:14). Storehouse: The grain offerings were stored in the temple. Open to you the windows of heaven: God had held back the rain in order to generate repentance. If they were obedient in bringing their tithes, then God would bring forth the rain. In their poverty, therefore, they were to manifest their obedience to the law of God in reference to tithing. It was not the principle that God would first bless them with rain for their crops, and then they would give out of their abundance. The lesson was that they must give out of their poverty, and then God would send the abundance (Compare Hg 2:19; Zc 8:913). All nations will call you blessed: The prosperity of the land would be the signal to the nations that God was blessing His people because of their obedience to His will. We must keep in mind that the bringing of the tithe in order that Israel prosper was a promise that God had made in His covenant with Israel as a nation. The promise of prosperity as a result of obedience is not a promise to the church, or any individual member of the church. God prospered Israel in order to preserve the nation for the coming of the Savior. The Christian lives under a covenant wherein the Savior has already come. His prosperity will come at the end when Jesus comes again. One's poor conditions as a Christian, therefore, are not directly the result of some sin in his life. Poverty is more often the result of one's economic environment. However, if a nation lives according the principles of the Bible, these principles will lead to the development of the country.
ROBBING GOD 3:6-9 I do not change: Men change in reference to their obedience to God. God does not change His commandments in order to comply with the behavior of men. He does not change in reference to His promises (Hb 6:17,18). The Jews were still claimed by God, and thus God did not cast off His people as He did the nations that surrounded them, including the nations that took them into captivity. God could have justly cast off His people because they broke the conditions of the covenant. But because He does not change, He maintained the covenant in order to preserve His people. Return to Me: Returning to God through repentance is more than a change of mind and sorrow for sin. It is a change in behavior. It is a return to obedience to the will of God (See comments Mt 3:8). Will a man rob God: According to the law, a tenth of the produce and livestock was to be given to God for the sustenance of the Levites (Lv 27:30-32; Nm 18:21-24; compare Ne 9:38; 10:3239; 13:10-14). The people were robbing God in that they were not giving that which was required by the law. You are cursed: During the days of Haggai, the land was suffering from drought because the people were being indifferent concerning the reconstruction of the temple. The same situation may have prevailed at this time because the people were being stingy in their offerings. They were consuming the offerings on themselves, rather than bringing the tithe to the temple for the priests. 3:10-12 Bring all the tithes: The people were evidently holding back part of the tithe for themselves, thinking that they
TRIUMPH OF THE RIGHTEOUS 3:13-15 Because of their struggles in poverty, the people seem to have become skeptical concerning the presence of God's help among them. The people had been talking among themselves, complaining about their circumstances. In their complaining, they were actually murmuring against God. It is vain to serve God: As they compared their struggle in poverty with the surrounding nations, they wondered if God was working among them. It seemed that the nations were blessed in their unrighteous idolatry, while they suffered as God's people in poverty. They thus concluded that there was no benefit in being faithful to God, for God was not bringing in blessings into their lives. Kept His ordinance ... walked mournfully: They had ceremonially performed the outward appearance of keeping the ordinances of God. However, inside they were grumbling against God because He had not prospered them. At the same time, they saw the proud of the nations go undisciplined by the Lord. The idolatrous nations went unpunished, while they were punished in their poverty. What seems to be the situation was that they were feeling sorry for themselves in their unrepentant state. 3:16-18 Those who feared the Lord: This would be a different group than those who previously complained against the Lord for their depressed situation. The godly group harkened
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to the words of Malachi, understanding that their situation was caused by their unrepentant behavior. They thus turned from their wayward ways in obedience to God. The confidence that was revealed by Malachi was that they would be remembered by God in His book of remembrance. It was not that God would forget. The thought is that when God remembers, He is taking action to bless and protect. His remembrance is not simply a recollection of one's existence and identity. My peculiar treasure: God treasures those who serve Him. It is for this reason that the church of God's people is His unique possession (1 Pt 2:5-10). I will spare them: Not only is the promise to preserve those who fear Him valid in this life, but also in the eternal life to come. Return and discern: Once the godly applied themselves to repentance and a change in their behavior, they would be blessed by God. The blessing of the formerly promised rains would be an indication that they had turned to God.
At 6:7; 8:4). Tread down the wicked: The disciples of Jesus would crush the head of Satan by the preaching of the gospel (Gn 3:15; Rm 16:20).
EXHORTATION FOR FAITHFULNESS 4:4-6 Remember the law of Moses: This statement forces the interpreter of this message to remain in the historical context of national Israel, for the law was given to Israel, not to the church. The historical fulfillment of the prophecy, therefore, was in reference to Israel, not the church at the end of time. The exhortation here was that Israel continue to abide in the statues of the Old Testament law in order that Israel be preserved unto the coming of the Messiah at the end of national Israel. Those who feared God, continued in the law (Ec 12:13). However, those who rejected the word of God by the time of the coming of the Messiah, were consumed in the oven of the destruction of Jerusalem (See comments Mt 24; Mk 7:1-9). I will send you Elijah: This statement refers to John the Baptist (Mt 11:14; Lk 1:17). It clearly identifies the time of the historical fulfillment of this prophecy. John the Baptist, as the forerunner of the Messiah, went forth in the power and spirit of Elijah. Before the coming of the great and terrible day: This coming of the Lord in the prophecy was a clear reference to the coming of the incarnate Son of God. His coming was a terrible day for those who rejected Him (See comments Jn 12:48). Those who rejected Him would be burned in the oven of the destruction of Jerusalem, the baptism of fire upon national Israel (See comments Mt 3:11,12). The great and terrible day of the Lord was the terrible day of the termination of national Israel (See comments Mt 24; compare comments 2 Pt 3). It would not be contextually consistent to assume that the period of time between the coming of Elijah and the day of the Lord would be over two thousand years. The fulfillment of the events of this prophecy, must be in the 1st century with the coming of the messenger and forerunner of the Son of God, and the actual coming in the flesh of the Son of God (Jn 1:1-14). It was a coming of the Lord in time, not at the end of time. He will turn the hearts: The coming of Jesus at the end of time will not be a coming and call for repentance. It will be a coming of finality and destruction (2 Th 1:6-9). It will be a coming to call God's people out of this world (1 Th 4:13-18). However, at the end of the purpose for which God called Israel, Jesus came to call those of Israel unto repentance (Lk 13:3). It was a time in history when God was about to terminate national Israel, and thus Jesus came to call those who feared God out of Israel. Strike the earth: When Jesus comes in His final coming, He will strike the earth with destruction. But the striking in this context was to be a striking of drought and suffering, as the curse that was delivered to the Jews who had insincerely offered their ceremonial sacrifices and robbed God during the ministry of Malachi. It was a striking in the destruction of Jerusalem. Curse: The curse that was to come in the history of national Israel was termination. Jesus came to the Jews, but the majority at the time of His coming did not accept Him (Jn 1:11). God's blessing was thus forever taken from them because they rejected the Blessing of all the world that was promised to and came from Abraham (Gn 12:1-3).
Chapter 4 In order to understand this final prophecy of the Old Testament, and the final written prophecy that was given to the Jews, two points must be clearly kept in mind. First, the prophecy was to a people whom God had used since the days they were delivered from Egyptian captivity in order to perpetuate the promises made to the fathers (Gn 12:1-3). National Israel was the vehicle through which God would bring into the world the Blessing, the Redeemer and Savior. The Old Testament prophets were sent to preserve national Israel as long as possible until the Assyrian (722/21 B.C.) and Babylonian (586 B.C.) captivities. The prophets who came after the return of the captives, beginning in 536 B.C., were sent in order to move Israel to reestablish herself in the land of Palestine. Israel as God's people had to be reestablished in order to prepare the way for the coming of the Messiah in fulfillment of the prophecies. Second, once the purpose for which Israel was called as a nation was fulfilled, then it would be terminated as a peculiar people that was in a unique covenant relationship with God. This happened in A.D. 70 with the termination of national Israel in Palestine when the Roman Empire, the fourth kingdom of Daniel's prophecies, destroyed Jerusalem (See comments Dn 2 & 7). Before the fall of national Israel, God would send forth the Redeemer in order to call out of Israel those who feared God. Once those who feared God were called out of national Israel, then God terminated national Israel. 4:1-3 Burn as an oven: In the destruction of Jerusalem, those who had rejected Jesus were consumed. All the Jewish genealogical family records were destroyed in the burning of the city and the temple (See comments Mt 24). To you who fear My name: Those of Israel who would be living at the time the Sun of Righteousness would come, would be called out of national Israel through the preaching of the gospel (1 Th 2:12; 2 Th 2:14). Sun of Righteousness: Jesus was the rising light that brought hope to those who feared God and were living at the time of His coming (See Jn 1:4-9,19; 8:12). You will go forth and grow: The spiritual Israel would grow exceedingly as a result of both men and women accepting Jesus as the Messiah and Son of God (See comments Mk 16:15-20;