A Journey Through The Old Testament - Elmer Towns

from His people if they fail to tithe (v. 9). Finally, the tithe is to be given to the storehouse (v.
10).
Many Christians mistakenly believe the tithe is simply a part of the Law. Actually, both
Abraham and Jacob tithed before the giving of the Law as an expression of their personal
commitment to God (Gen. 14:20, 22; 28:20-22). Under the Law, the principle was incorporated
into the Law (Lev. 27:30-33) and the place of tithing was established by the Law (Deut. 12). In
the New Testament, Jesus affirmed the principle (Matt. 23:23) and Paul affirmed the place (1
Cor. 16:2) of tithing. Though it is wrong to tempt God, this is one area of our spiritual lives in
which God encourages us to prove Him or test Him (Mal. 3:10). God promises to bless us
abundantly if we tithe. He will reward our faith (v. 10), protect us (v. 11), and give us fruit in our
life (v. 12).
In the years to come, it might indeed seem like God had abandoned His people. After
Malachi there were no more Old Testament prophets. For 400 years, there would be no word
from God. Though Israel was back in the land God had promised Abraham, they were clearly not
in control. Their fate seemed inevitably tied to the decisions of Gentile rulers.
By the conclusion of Malachi’s ministry, there were more of God’s people outside of
Israel than within that homeland. Called the Dispersion, those who were living among the Gentiles
were for the most part doing so because they wanted to do so. They were not so much
captives as colonists. But within the land there was a remnant. Though they represented only a
small portion of the nation, they became the group on which much of the history of the world has
focused. This was the group that had rebuilt the city of Jerusalem, complete with its temple and
walls. And this was the group that had reestablished the worship of Jehovah in that temple in
accordance with the prescriptions of the Law of Moses.
During the four centuries following Malachi’s ministry, much happened to this struggling
nation, changing various aspects of its society. The Persians continued to rule the world for
another century and were fairly willing to tolerate a degree of liberty to the Jews. The high priest
was given civil authority but was himself still subject to the governor of Syria. During that
century, the Samaritans continued to develop their rival worship until they had built their own
temple.
Then in 333 B.C., Persia fell to the third of the four kingdoms that Daniel had
prophesied-the Greek Empire of Alexander the Great. Alexander himself treated the Jews
favorably. When he arrived at Jerusalem, the Jewish high priest went out to Alexander and read
to him from Daniel that the Greeks were predicted to rule the world, including the Jews.
Alexander was so impressed that he spared the city. But as that empire broke up, Israel was ruled
first by Syria, then later by Egypt (320-198 B. C.). During the Egyptian control of Israel, a large
number of Jews moved to Egypt. It was there that the Old Testament was translated from
Hebrew to Greek, called the Septuagint (LXX), in 285 B. C.
Then in 198 B.C., Judea was conquered by Antiochus III the Great and annexed to Syria.
At that time the Holy Land was divided into five provinces: Galilee, Samaria, Judea, Trachonitis,
and Perea. Initially, the Jews were still allowed to live under their own laws and were ruled by
the high priest and a council. But Romans tended to interfere with the affairs of the temple and
priesthood from time to time. Finally, in 170 B. C., Antiochus IV Epiphanes plundered
Jerusalem, killed many of the residents, and profaned the temple. In 168 B. C., he erected an
altar to Jupiter in the temple, offered a sow on the altar, and commanded the Jews to eat pork.
This is characterized as the “abomination of desolation” (Dan. 8:13; Matt. 24:15).