Some Sabbatarian Christians often point to Malachi 3:6 to prove the everlasting nature of the Ten Commandments, since they claim God never changes. Let's take a closer look at this passage.

It appears here that this is not a good proof text for the assertion that the Ten Commandments were meant to be everlasting. In fact, a careful examination of the rest of this chapter in Malachi shows God to be unchanging in His justice and mercy. Mercy towards those who obey Him or return to Him in repentance, and justice against those described in the fifth verse who do evil. Furthermore, if God does not ever change in anything He pronounces, why do most Sabbatarian Christians feel no moral obligation to undergo circumcision, a sign of the Abrahamic Covenant (Genesis 17:11)? How can they explain away as conditional God's threat to destroy the children of Israel for quickly turning away from obedience to His laws, or Jonah's prophecy against Nineveh when the message God told Jonah to deliver to the people of that great city was that they would be destroyed in forty days? An examination of Scripture seems to indicate that God does change His mind from time to time to illustrate His mercy in the face of intercession or repentance (Jeremiah 18:7-8). Let's take a look at Exodus 32 and Jonah 3 for a moment.

Another place where change can be found is in Hebrews 6 and 7.

Hebrews 7 makes a comparison between the priesthood of Melchizedek and that of Christ. Melchizedek met Abraham when returning from the rescue of Lot. His name, "King of Righteousness," signified him as a type of the Messiah and His Kingdom. The name of his city was "Peace;" and as king of peace he typified Christ, the Prince of Peace, the great Bridge between God and fallen humanity. Nothing is recorded regarding the beginning or end of his life. Thus, he typically resembled the Son of God, whose existence is eternal, who had no one that came before Him, and will have no one come after Him. The Scriptures honor the great King of Righteousness and Peace, our glorious and all-sufficient High Priest and Savior. And the more we examine the beauty of this, the more we will see that the testimony of Jesus is the spirit of prophecy (Revelation 19:10).

This chapter shows that the High Priest who would appear later must be much superior to the Levitical priests. The priesthood and law by which perfection could not come was done away with, not by the blood of animal sacrifices, but by Jesus' own blood. A Priest has risen by whom true believers may be made righteous. That there is a change in law is easy to see. The law that made the Levitical priesthood, showed how weak and mortal the priests of this system were, unable to save their own lives, much less able to save those who came to them. But Jesus, the High Priest of a better and new covenant, holds His office by the power of endless life in Himself; not only to keep Himself alive, but to give spiritual and eternal life to all who rely upon His sacrifice and continual intercession (verses 23-25). The better covenant, of which Jesus was the Guaranty, is not here contrasted with the law of works, by which every transgressor is "under a curse" (Galatians 3:10). It is distinguished from the Old Covenant made with Israel at Mount Sinai. The better New Covenant brings every believer into a clearer, more perfect freedom in Christ, and with more abundant privileges.