Why does God say, "I will open the windows of heaven" in Malachi 3:10?

It is to awake His people, if possible, that the Lord proceeds to bring a specific proof of their departure from Him. He would fain open their eyes, and compel them to see; and thus He says, "Will a man rob God? Yet ye have robbed me" Then comes the usual rejoinder of this misguided and deceived people, "Wherein have we robbed thee?" The answer is clear and distinct, "In tithes and offerings." (vv. 7, 8.) It was impossible for them to evade the truth of such a charge; for the Lord through Moses had laid down the most minute directions concerning tithes and offerings, and they could not but know whether they had complied with them. (See Lev. 23; Num. 15, 28; Deut. 14:22-29, 26, etc.) They knew precisely, therefore, what was required of them, and they had no excuse for their disobedience. They might indeed have argued within themselves that it was a matter of no consequence, but their thoughts were not the thoughts of God; for He tells them, "Ye are cursed with a curse: for ye have robbed me, even this whole nation." (v. 9.)

We are not under law, but under grace, and we therefore have no such prescriptions as to what we are to give to the Lord; but may there not be some most valuable instruction for us in these solemn words? Nay, is it not true that now all that we are and have belong to Him who has redeemed us through His precious blood? Much more, then, should we enter into' such a word as this, "Honour the Lord with thy substance, and with the firstfruits of all thine increase," if we have understood at all the responsibilities of grace, the grace which has been displayed in our redemption through God's unspeakable gift. Or if any have failed to apprehend the bearing of this truth, let them read, mark, learn, and inwardly digest the teaching of the apostle Paul in 2 Cor. 8, 9. And with these chapters before us, let us be candid with ourselves, and solemnly interrogate our hearts in the presence of God, to learn whether we have risen to the height of our privilege in this respect, in honouring the Lord with our substance, in devoting the first-fruits of our increase to His service. Let us not be afraid even of figures, asking ourselves, if need be, "How much have we given of our income for the Lord's use?" or, "What proportion have our gifts borne to what we have. received?" Ah! beloved, if we thus examined ourselves on this subject, would not many of us have to own that the Lord might also have a controversy with us, and truly say, "Ye have robbed God"? Or else how comes it to pass that almost in every place the saints have to be reminded, again and again, that there is not enough money in the Lord's treasury for even necessary uses, and that collections, private and public, are continually being made to conceal our shortcomings, and to provide means for the sustenance both of the Lord's poor and the Lord's work? All this only reveals the fact how feebly grace is operative in our hearts, and how unlike we are to the giving-God, by whose bounty it is that we have been set in the possession of such priceless blessings. And may we not ask also, whether our own barrenness, and whether the lack of blessing among the Lord's people — in their meetings for praise and edification — may not be traced to our own narrowness of heart, to our withholding from God of the substance, small or great, which He has entrusted to our stewardship? (See 2 Cor. 9:8-15.) For here the Lord expressly connects His blessing His people with their faithfulness to Himself in the matter of tithes. "Bring ye," he says, "all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." (v. 10.)

But this scripture demands a still closer examination. Remark, first, that the Lord desires the tithes to be brought that there way be meat in His house; i.e., that those whose office it was to attend to the service of the sanctuary might be properly cared for and sustained. (See on this subject Neh. 10:32-39, Neh. 13:4-10.) For it was a grievous thing in the eyes of Jehovah that the Levites and priests should be neglected. Moreover the Lord. condescends to say, 'Prove me now herewith, and I on my part will bestow abundant blessing upon you.' it is not, it will be observed, "PRAY, and I will open the windows of heaven," but, "Bring ye all the tithes into the storehouse." It would be well if this passage were sometimes read and explained at meetings for prayer, as it might be used to remind us of the real hindrances to blessing. To pray is always well, but to pray while we are withholding from God, and without self-judgment on this account, is useless. Our prayers may be enlightened and fervent, and may commend themselves to the children of God; but let us not forget that He is the heart-knowing God, and may therefore be keeping back the answers to our petitions because we are not practically responding to the "grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor, that we through His poverty might be rich." (2 Cor. 8:9.)

Still further blessing is promised, if they are but faithful in bringing the tithes. "And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts." (vv. 11, 12.) These promises are on the principle which obtains everywhere in the Old Testament; viz., that of blessing on the condition of obedience. This was in fact the very essence of the Mosaic economy. (See, for example, Deut. 28) Their continued possession of the land, their freedom from disease, earthly blessing of every shape and form, were all made dependent upon their walking according to the statutes and ordinances which they had received. So in this scripture. Let the people but return to obedience to the law, and they should receive blessing without stint or limit, their land should again become fruitful, and so manifestly should the favour of God rest upon them that all the nations around would call them blessed. It would be seen that theirs was "a land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year." (Deut. 11:12.)

Then the call to return met with an unreasonable and rebellious reply: "Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings." Jehovah takes them on the lowest possible ground. "Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, says Jehovah of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, says Jehovah of hosts. And all nations shall call you blessed." Such will be the case in the millennium: they will prove the Lord thus. They will humble themselves; they will trust Him; and all nations shall call them blessed. "For ye shall be a delightsome land" — which they have never been since this was written. On the contrary, "Your words have been stout against me, says Jehovah. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before Jehovah of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered."

Malachi 3:10 is one of the most inspiring and uplifting verses in the Word of God. It gives God’s promise of rich and abundant blessings upon His own of that day, blessings for which there would not be room enough to hold them. Surely everyone would respond to this. As we consider the spiritual poverty of our day, the trickle of blessings, the lack of fruitfulness in the gospel, the lack of response to ministry, and lack of growth and development in assembly life and practice, we must surely yearn for God’s promised blessings.

Their part was simply to ‘bring all the tithes into the storehouse’. God’s part was: ‘I will … open for you the windows of heaven and pour out for you such blessing that there will not be room enough to receive it’. What was the reason for them to do this? ‘That there may be food in My house’. God did not require this food for Himself. It was for the priests and the Levites — those who did His service.

When the nation shall be restored, never more to be exiled from the land of their fathers, this grant made in the wilderness shall be again acknowledged; and in God's holy mountain, the mountain of the height of Israel, there will He require their offerings (t'rumah), and the people shall bring them, that the priest may cause the blessing to rest in their houses. (Ezek. 20:40; 44:30.) The need of bringing the offerings Malachi 3:8 makes plain. The returned remnant had robbed God of tithes and offerings: so the announcement of the prophet follows, "Ye are cursed with a curse, for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, says the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." The tithes and offerings were God's; though the portion of the priests. Defrauding the priests of their just due, they robbed God, and lost the blessing. When finally restored to their country, the law being written on their hearts, they will bring all the appointed offerings, and the priests provided for will cause the blessing to rest in their houses.

1869 242 The heave-offering (t'rumah) and wave-offering (t'nuphah) formed part of the provision made by the Lord for the priests and their families. By a grant, everlasting in its duration, God thus endowed the house of Aaron: "And this is thine, the heave-offering of their gifts, with all the wave-offerings of the children of Israel. I have given them unto thee, and to thy sons, and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it." (Num. 18:11.) To this law there was annexed one exception: "If the priest's daughter be married to a stranger, she may not eat of an offering (t'rumah) of the holy things. But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof." (Lev. 22:12-13.) Whilst the people were in their land, before the captivity as well as after it, the priests received these offerings (Neh. 10:37–39; Neh. 12:44; Neh. 13:5); and when faithfully surrendered by the people, they were found to be a plentiful provision. (2 Chron. 31:10.) When the nation shall be restored, never more to be exiled from the land of their fathers, this grant made in the wilderness shall be again acknowledged; and in God's holy mountain, the mountain of the height of Israel, there will He require their offerings (t'rumah), and the people shall bring them, "that the priest may cause the blessing to rest in their house." (Ezek. 20:40; Ezek. 44:30.) The need of bringing the offerings Malachi 3:8 makes plain. The returned remnant had robbed God of tithes and offerings: so the announcement of the prophet follows, "Ye are cursed with a curse, for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." The tithes and offerings were God's; though the portion of the priests. Defrauding the priests of their just due, they robbed God and lost the blessing. When finally restored to their country, the law being written on their hearts, they will bring all the appointed offerings, and the priests provided for will cause the blessing to rest in their house.

In Malachi 3:10 the prophet writes, ‘“Bring all the tithes into the storehouse, that there may be food in My house, and try Me now in this,” says the Lord of hosts, “If I will not open for you the windows of heaven and pour out for you such blessing that there will not be room enough to receive it.”’ These words have been an inspiration to the servants of the Lord down through the ages and still are in our day. They show God’s cure for their carelessness in giving to Him, His rich provision in place of their poverty, and His blessings and abundance which would follow their obedience to what He expected of them.

When the Lord’s people withhold from Him their material possessions, God will withhold spiritual blessings from them. When they give to Him in abundance for His work and servants, God opens the very windows of heaven over them and pours out His blessings on them. No one ever loses by giving to the Lord! How important it is to see this. God largely gives to His own in the proportion in which they give to Him. Note, it is not the actual amount which is taken into account, but the proportion which He notes.

Thus they had been robbing God, and the prophet had to confront them with this solemn fact. But he also was authorized to assure them that if they reversed their practice and gave to God His due, there would open 'the windows of heaven' and pour out more than they could receive. The emphasis here is of course on material things for as the Apostle tells us, God 'is able to do exceeding abundantly above all that we ask or think' (Eph. 3:20). So there is no limit on His side, though such failure, and so often, on our side.

Neither was the faithful prophet without encouragement in seeing the Lord in possession of the hearts of some of His people as the result of his ministry; and although but a feeble few, they were rendered capable of affording joy to the One they had grieved by their sins, by returning to Him and acknowledging His claims. And having engaged the affections of His people, He can freely invite them to bring their offerings into His house, assuring them that, if they did so, He would show His appreciation of the same by opening the windows of heaven and pouring out blessing upon them in such abundance that there would not be room to receive it.

Having thus sounded the note of warning, God next, in accordance with His unchanging principles of acting, calls His people to repentance. "Return to Me, and I will return to you, says the Lord of hosts" (verse 7). Furthermore the Lord encourages them to return, by unfolding the blessings that will follow repentance. (1) They themselves would be enriched; the windows of heaven would be opened, and blessing, beyond their capacity to retain, would be poured upon them. (2) They would become a witness to the Lord before the world, "All nations shall call you blessed" (verses 7-12).

At the end of 'the year of tithing,' the offerer was to make a solemn declaration before the Lord that he had fully performed the commandment of the Lord, and had withheld for his own use nothing of the tithe. And on this ground he was to pray for the divine blessing on Israel. One of the charges brought against Israel at the end of the O.T. was that they had robbed God, because they had withholden the tithes and offerings; and therefore the whole nation was "cursed with a curse." But if they would bring the tithes into God's storehouse, and prove Him, there would be a blessing beyond their capacity to receive it. Mal. 3:8-12.