Let's pray.
Gracious Father, we thank you again for your word.
And we know that this passage,
the implications of this passage,
strike fear into the hearts of your people.
And so we ask that by your spirit,
we might see the glory of this passage
and the glory of what you have called us to,
the glory of what the Lord Jesus called his disciples to.
And I pray, Father, that we would make sure
that we would labour, in fact,
to have the covenant order in the right way
and that we would obey and then you would bless.
So help us now, we pray, as we look at your word
and I pray that it would result in action from your people.
Amen.
Keep your Bibles open in Malachi 3
and also, if you've got a chance,
2 Corinthians 8 and 9 and Luke 12.
I'm going to go three fingers in there somewhere.
It should work well.
What has become clear as we've gone through Malachi
over the past three weeks
is that unless you have a clear grasp
of who God is and what he's like,
you won't relate to him correctly.
Or to put it another way,
to have a true relation with God
requires a vivid understanding of the character of God.
And we saw that in the very first chapter.
God reveals himself in chapter 1, verse 2
with, I have loved you and Esau I have hated.
We saw a vivid picture of the love of God there,
that God's love is sovereign, elective, unconditional, free love.
Unfortunately, the people of God in Malachi's time
didn't see or feel the greatness of God's love so clearly.
We also saw in chapter 1, verse 6,
that God is a father and a master.
He is worthy to be honoured and revered.
Malachi gives us a vivid picture of the greatness of God
by consistently calling God Lord Almighty or Lord of hosts.
He is the master, the king,
over all the starry hosts
and the hosts of angels and everything.
That is, Malachi wants us to get the sheer majesty of God
and God's people didn't see or feel that so clearly either.
They didn't see or feel the sheer greatness of God's love
and they didn't see or feel the sheer greatness of God's majesty.
And when you've got a small view of God's love and his majesty,
what you do is you give him the leftover of your life.
He fits in around your life, around other things in your life.
Why would you give your all or your best
to something or someone who you don't value?
And the evidence of how little they valued their relationship with God
was their carelessness in their worship
by bringing the dodgy sheep
and unfaithfulness in their relationships
and the way they treated each other
and particularly the husband and wife relationship.
The faithfulness of God to his covenant
and the faithlessness of his people to that covenant.
That is the picture so far.
And yet, what chapter 3 verse 6 says
is that that's the consistent picture of all ways of this relationship.
I, the Lord, do not change
so you, O descendants of Jacob, are not destroyed.
Ever since the time of your forefathers,
you have turned away from my decrees
and have not kept them.
Now, the title, Lord,
at the beginning of verse 6 is very significant.
It is quite literally
God's special covenant name, Yahweh.
I, Yahweh, the covenant God,
do not change.
I have not failed to keep my promises.
I am consistent.
And it is because of God's consistency
to love his people
that they have not been destroyed.
Interesting,
his people have been consistent too.
Ever since the time of your forefathers,
you have turned away from my decrees
and have not kept them.
And so, if consistency was a virtue,
they'd be on top.
But, unfortunately,
it's not in this case.
It's quite striking
that God uses his covenant name, Yahweh,
but he refers to his people
as the descendants of Jacob
rather than using their covenant name, Israel.
What God is doing here
is he's pointing out
what is the nature of the consistency
of his people
and that is not as a covenant people.
Their consistency in their behaviour
is that of the scoundrel Jacob
who often swindled and stole and robbed.
That's not what you'd expect
from the people of God.
They have consistently breached
the covenant relationship.
And so, as many times in the past,
Yahweh again calls his people
to come back to him
in the second part of verse 7.
He's calling them to repent.
But at the end of verse 7
reveals just how seared
their consciences were.
But you ask,
how are we to repent?
In other words,
what they're saying is,
us?
Who, us?
What do we need to repent of?
What have we done wrong?
You see, in their estimation,
there was nothing wrong
with their conduct.
Repentance wasn't needed.
They weren't aware of any guilt
on their part whatsoever.
And so, as the case
when someone is,
their perception of reality
is so wrong,
God kind of grabs
his people
by the scruff of their collar
and goes,
slap, slap,
to try and, you know,
smack them out of it,
if you like,
to help them to wake up
to reality.
And their sin
is spelled out to them
in very practical
and personal terms
by God.
Verse 8,
will a man rob God?
In other words,
how is that possible?
And yet,
you rob me.
But you ask,
how do we rob you?
In tithes and offerings,
you are under a curse,
the whole nation of you,
because you are robbing me.
You see,
what that's meant to do there
is it's meant to
quicken
a dull conscience.
That's what God's doing here.
It's like,
poke in the eye.
Wake up.
It's meant to knock them
out of their apathy.
It's meant to help them
to see the dire danger
that they are in.
It is unthinkable
that any person
would rob God.
And he says,
but you rob me.
You see,
this is personal.
The total gravity
of the offense
is clear.
Rob God.
How is that even possible?
How is it even possible
that a mere mortal
would somehow storm
into the throne room
of God
and put a gun to God
and snatch his purse?
So to speak.
How is that possible?
This is personal
because this is not
a sin primarily
against the priests
and the Levites
and the temple ministry
as bad as that would be.
This is a crime
against God.
They were robbing God.
How were they robbing God?
And notice this bit
because this is very crucial.
Verse 10.
Bring the whole tithe
into the storehouse.
They weren't robbing God
by not tithing.
They were robbing God
by not tithing enough.
Withholding the full tithe
was tantamount
to armed robbery
against God.
And it's quite possible
that they were giving
two, six, seven, eight,
nine percent
and yet God says,
you're robbing me
by withholding
some of the tithe.
And they were oblivious
to any wrongdoing.
What do we need
to repent of?
I mean,
we're giving something
to God.
That should be okay.
He should be happy.
It is careless.
It is apathetic.
In the same way
they thought it was okay
to bring,
oh, that sheep's nearly dead.
Quick, get down
on the sacrifice.
The same as they thought
it was okay
to bring God
the worst.
That somehow
it would be okay
that they would
just give God
a bit of the tithe.
He'll be okay
with that.
Something's better
than nothing.
Beggars can't be choosers.
What apathy.
What carelessness.
What faithlessness.
It is casual.
It's flippant.
It's presumptuous.
It is arrogant
and it is not obedient.
Not only were they
not giving God
their best
but they weren't
giving God
their all.
And the consequence
of withholding
the tithe
is the terrible
statement
in verse 9.
You are under
a curse.
The whole nation
of you
because you are
robbing me.
Let me tell you
why that's so terrible
that statement.
Back in Deuteronomy 28
God having
told the people
about the
covenant
then
says
he talks about
covenant blessings
and covenant cursings.
At the beginning
of Deuteronomy 28
he says to them
covenant blessing
is this
you obey me
and life
will be so good
that it will be
even better
than you could
possibly imagine.
If however
you do not
obey me
you will wish
your mother
never met your father
it will be that bad
for you.
You just wish
you were never born.
And
the term
he uses
is curse
and it's the term
he uses here.
You are under
a curse.
And the second
really bad thing
about this statement
this verse
is the term
nation.
The covenant
God
Yahweh
uses the same
name
that is
nation
the same title
nation
that he does
with everyone
else
out there.
It's the same
title he gives
to the people
who are not
his people.
He doesn't
use the name
Jacob
he uses the same
names he gives
to the nations
who are not
in a covenant
relationship
with him.
That is
the people
of God
in withholding
the full
tithe
are acting
like the
pagan nations
and not
giving God
his due.
And in not
giving him
the full
tithe
they are no
different than
the nations.
You cannot
tell them
apart from
the nations.
So I think
it's really
unhelpful
when
some
Christians
set aside
the teaching
of this
text.
What they
do is
they say
things like
true
statements.
Galatians
doesn't
tell us
we're no
longer under
the law
and that
Jesus
has
abolished
the
tithe.
The first
thing I want
to say
in response
to that
is that
the tithe
wasn't
introduced
under the
law.
That is
it's not
the first
time you
see it.
God
didn't
just sort
of out
of the
blue
say to
his
people
at
Mount
Sinai
here's
a bunch
of
good
stuff
and
by
the
way
give a
tenth of
all you
got
slipping in
there
before they
realise
what's
going on.
It's like
we didn't
expect to
sign up
for that
one.
Before
the law
in
Genesis
14
Abraham
gave a
tenth of
everything
to
Melchizedek
he was
prompted
by God.
tithe
that
wasn't
law.
Jacob
did
the
same
in
Genesis
28
and so
the idea
of giving
a tenth
which is
what the
word
tithe
means
is not
restricted
to the
law.
It
came
before
the
law
and it
was just
prompted
by
generosity.
Now
it's
true the
New
Testament
doesn't
command
Christians
to
tithe
and I
think
that
too
many
therefore
go
wow
that's
fantastic
so all
of a
sudden
generosity
is up
to what
I
decided
to be.
I
don't
think
God
operates
like
that
in the
same
way
he
tells
us
what
love
looks
like
he
doesn't
let
us
make
up
our
own
mind
what
we
think
love
looks
like
you've
never
read
anywhere
in the
New
Testament
truly
I
say
to
you
you've
heard
you
5%
or
even
2
will
do
you've
never
read
that
on
the
contrary
Jesus
says
in
Luke
11
verse
42
woe
to
you
Pharisees
because
you
give
God
a
tenth
of
your
mint
your
rue
and
all
other
kinds
of
garden
herbs
but
you
neglect
justice
and
the
love
of
God
you
should
have
practiced
the
latter
without
leaving
the
former
undone
he
says
be
careful
that
your
giving
is
not
some
sort
of
cover
up
from
sin
but
he
doesn't
throw
it
out
it's
also
noteworthy
in 1
corinthian
16
Paul
makes
proportionate
giving
the norm
of the
christian
life
just
like
the
tithe
if
you
prosper
you
give
more
if
you
prosper
less
you
give
less
giving
is in
proportion
of
income
and so
I
think
that
we
are
on
dangerous
ground
if
we
think
that
Jesus
has
given
us
an
exit
strategy
to
give
less
and
that
somehow
it
doesn't
apply
and
that
God
is
going
to
be
happy
with
less
from
us
than
he
was
with
his
people
in
the
Old
Testament
and
I
think
this
Malachi
3
passage
is
a
timely
reminder
for
the
people
of God
at
St.
Paul's
because
by
our
own
admission
in
the
last
National
Church
Life
Survey
only
32%
of
us
give
10%
or more
out of
our net
income
that's
about a
third
so
why
is the
tithe
not
commanded
in the
New
Testament
I
can
only
speculate
but
I'm
going
to
speculate
with
scripture
2
Corinthians
8
and
9
flick
over
to
there
and
I
want
to
particularly
focus
on
the
Apostle
Paul
firstly
I
want
to
say
that
I
think
one
reason
the
Apostle
Paul
didn't
command
a
tithe
is
probably
because
he
wanted
to
emphasize
willingness
rather than
compulsion
so it's
not
commanded
2
Corinthians
9
7
says
each
man
should
give
what
he
has
decided
in
his
heart
to
give
not
reluctantly
or
under
compulsion
for
God
loves
a
cheerful
giver
the
Apostle
Paul
says
in
another
passage
that
he's
talking
about
the
need
to
love
and
he
says
I
could
command
you
to
do
it
but
I
rather
you
did
it
willingly
so
have
a
crack
at
willingness
first
and
in
2
Corinthians
he says
I
am
not
commanding
you
but
I
want
to
test
the
sincerity
of
your
love
by
comparing
it
with
the
earnestness
of
others
and
so
Paul
downplays
the
possibility
of
commanding
a
certain
level
of
giving
because
he
wants
to
emphasize
loving
willingness
rather
than
constraint
I
also
think
he
didn't
use
the
command
to
tithe
because
he
wanted
to
emphasize
generosity
rather
than
limitation
I
don't
think
he
wanted
the
Christian
church
to
go
well
I've
given
10%
so
that's
it
so
any
new
need
comes
up
sorry
done
my
bit
while
he
affirms
giving
in
proportion
to
one's
income
he
also
wants
to
urge
people
to
go
beyond
the
old
constraints
of
simple
proportion
of
giving
for
example
in
2
Corinthians
8
3
he
commands
the
poverty
stricken
Macedonians
like
this
for
I
testify
sorry
he
commends
the
poverty
stricken
Macedonians
like
this
for
I
testify
that
they
gave
as
much
as
they
were
able
and
even
beyond
their
ability
entirely
on
their
own
they
urgently
pleaded
with
us
for
the
privilege
of
sharing
in
this
service
to
the
saints
in
other
words
he
commends
the
Macedonians
for
going
way
beyond
and
in
2
Corinthians
9
6
he
says
remember
this
whoever
sows
sparingly
will
also
reap
sparingly
and
whoever
sows
generously
will
also
reap
generously
in
other
words
the
issue
isn't
meeting
a
minimum
amount
a
minimum
limit
the
issue
for
Paul
is
how
to
unleash
maximum
generosity
and
so
the
command
to
tithe
just
doesn't
suit
that
approach
but
I
also
think
that
Paul
didn't
use
the
command
to
tithe
because
he
wanted
to
emphasize
that
all
getting
should
be
designed
for
giving
here is both practical and it is costly and it requires trusting God. One of the problems
is that they, and I think us, we kind of want God to go first. That is, what we do is we
invert the covenantal order. The order of the covenant is, in Deuteronomy 28, you obey,
I will bless. What we want to do is you bless us and then I'll obey it. Give me the money
then I'll give it away. And that's an inversion of the covenant. And my friends, it's actually
idolatry. It's actually idolatry. They want fruitfulness before they will obey the law
of tithing. And so what happens here in Malachi in calling the people of God to obey and to
trust is simply the same as what Jesus calls his disciples to do in Luke chapter 12. It's
very, very simple words. Seek first the kingdom of God and I'll take care of the details. I'll
take care of the material details. Pursue the kingdom and you'll have everything that you
need in order to pursue the kingdom. And that is a scary thought. I'll tell you a reason why
I think it's a scary thought for Jesus' disciples. It's because the major thrust of Luke chapter 12,
where those words are in the middle, is do not be afraid. So Jesus must have realized it was a scary
thought for his disciples. I don't think it's a mistake that Jesus refers to God in verse 30 and
verse 32 of Luke 12 as their father. And in verse 32, he refers to the disciples as the little flock.
That is their father, their heavenly father is the infinite God of the universe. That's him. And down
here is us. And we are little lambies in a paddock, all scared of foxes and wolves.
There's a big difference between us and God. And so Jesus says, do not be afraid, little sheep.
But did you notice specifically what the threat is that makes Jesus says, do not be afraid?
In verse 32, you need to have your Bibles. If you're not at Luke 12, you've got to get there.
I want you to see that this is God's word. It's not my word.
What are they being tempted to fear in this context? You can find the answer by going back
a couple of verses and by going forward a couple of verses. If you go back into verse 30,
the thing that they were in danger of fearing is the call to no longer be like the nations
who seek the accumulation of stuff. Jesus says, don't be like them. And his disciples
go, oh my goodness, that's scary. I mean, all of a sudden the heart starts to pump and the
adrenaline starts to rush. Will I be happy? Will I survive? Will I have enough? And Jesus
says, do not be afraid, little flock. Do not be afraid to stop seeking things. Or if you go
forward to verse 33, the things that they're in danger of fearing is giving things away.
Oh my goodness. Generosity. Getting rid of my possessions. The heart starts to thump. Adrenaline.
That's scary. Will I have enough? Will I be happy? How could I possibly enjoy life? And in verse 33,
do not be afraid, little flock. Sell your possessions and give to the poor. You see, seeking the kingdom
includes both of those things. We stop focusing on our quest on things and we start selling what we
don't need and turning our stockpile of resources into ministries of kingdom bringing love. And Jesus
knows that that message right there goes boom, straight in the hearts of his disciple and fear
is what they feel. And there is fear in many of us when this word is brought to us because there's a
possibility that we have consciously or subconsciously inverted the covenant order.
And when we convert the covenant order, it is idolatry. I cannot be radically generous because God
hasn't given me enough.
And when he does, I will. That's an inversion of the covenant order and it's idolatry. It's a lack of trust.
And these words are scary because it's possible that God's will for us is that we might live a lifestyle
very different than the one that we are striving for and living right now. And Jesus knows that it's a
fearful message and he says, do not be afraid, little flock, for your father has been pleased to give you the
kingdom. You've got it already in Christ.
You've got the kingdom. You know the outcome.
He promises all the blessing of the kingdom and the pathway to the kingdom is the path of falling in love with
King Jesus, treasuring Jesus and trusting Jesus.
It means falling out of love with things and taking on a wartime lifestyle that maximizes all resources for the
cause of the kingdom that we are seeking.
And the promise here is that the majestic God who we have looked at in Malachi is good for it.
He never turns his back on any of his promises.
We will be provided for.
He is the covenant God who has never turned his back on his promise.
He will graciously, mercifully, lovingly give us everything that you need to fulfill his purposes.
We will never lack a single thing we need in order to seek the kingdom.
And so, that's the word of God.
That's his word.
And does it settle it for you?
That's the issue here for the people of Malachi.
And it's the same issue for us.
Will you trust his word?
I think there are two things from Luke 12 that would tell us where we are in trusting him.
And the first is our heart and the second is our wallet.
Verse 34, for where your treasure is, there your heart will be also.
Our heart tells us if we are anxious and our wallet tells us if we are generous.
And both of us will tell us if we're trusting Jesus and treasuring Jesus.
So, let's hear the warning of Malachi.
Let's not cast this text aside.
Malachi is written to people who claim to be the faithful people of God.
And they faithfully, if you like, or consistently turn up to the temple for worship.
And God says, I just wish someone would close the door.
So that you would not again and again bring such an offense before me.
Because their hearts were not right.
They failed to see and to feel the greatness of God's love.
And the greatness of his majesty.
And so, they threw half dead sheep on the altar for sacrifice.
And thought, that would be good enough.
They gave God, opened their wallets and went, five and a ten.
I'll give God the five, because the ten.
I've got to go out down to Jerusalem just after this.
Oh, he'll be happy with that.
And he says, you've robbed me.
You've robbed me.
It's tantrum out of the people of God sticking a gun in the face of the eternal, infinite God and saying, give it to me.
Let's not cast this text aside.
We do not want to be a people of whom God says,
St. Paul's, you are just like the rest of Chats would.
You have the same priorities they have and I cannot tell you apart.
The practice of our core value of radical generosity, I believe, radically sets us apart in a materialistic culture.
It reads, our gifts, possessions, finances of time belong to God.
We will therefore use them for his glory and not our comfort.
We desire to be like the Macedonians whose joy in Christ through extremely difficult circumstances resulted in rich generosity towards others.
We believe, and here's, I think, a crucial statement.
We believe that in a world that loves money, a lifestyle of radical generosity proclaims that Jesus is our greatest treasure.
That bit's essential because I think it lines up with the goal of God blessing his people in Malachi 3.12.
You see, God will bless his people when they give the full tithe and here's the result.
Then all the nations will call you blessed.
When God blesses his people because of their obedience, the nations see it and they don't marvel at the people.
They marvel at the God who has blessed his people.
The bottom line here is the reason God wants to bless his people is for the nations.
And that is the goal of radical generosity.
We want our neighbours, the nations at our doorstep to see that Jesus is our greatest treasure and that he is more valuable than their bank accounts and their superannuation and their houses.
Brothers and sisters, it is clear from Malachi that our worship of God not only requires us to give our best, it requires us to give our all.
And worship is far more than singing some songs and memorising some verses.
Worship requires everything.
Commitment Sunday is next Sunday.
And you've got pledge packs.
I want you to go away from tonight and in the course of this week, just commit to this.
To earnestly, consistently and honestly bring this whole matter before God.
Asking him specifically, God, am I robbing you?
Because I don't want to be like those people who had no clue whatsoever.
Am I robbing you?
Make it clear for me.
Because I do not want it be said of me.
You're robbing me.
Just like the nations.
Amen.