Text -- Malachi 3:13 (NET)

Resistance to the Lord through Self-sufficiency

3:13 “You have criticized me sharply,” says the Lord, “but you ask, ‘How have we criticized you?’

Commentary -- Word/Phrase Notes (per phrase)

JFB: Mal 3:13-18

He notices the complaint of the Jews that it is of no profit to serve Jehovah, for that the ungodly proud are happy; and declares He will soon bring the day when it shall be known that He puts an everlasting distinction between the godly and the ungodly.

JFB: Mal 3:13-18

Hebrew, "hard"; so "the hard speeches which ungodly sinners have spoken against Him" (Jud 1:15) [HENDERSON].

JFB: Mal 3:13-18

The Hebrew expresses at once their assiduity and habit of speaking against God [VATABLUS]. The niphal form of the verb implies that these things were said, not directly to God, but of God, to one another (Eze 33:20) [MOORE].

Clarke: Mal 3:13

Your words have been stout against me - He speaks here to open infidels and revilers

Clarke: Mal 3:13

What have we spoken - They are ready either to deny the whole, or impudently to maintain and defend what they had spoken!

Calvin: Mal 3:13

Here again God expostulates with the Jews on account of their impious and wicked blasphemy in saying, that he disappointed his servants, and that he made no difference between good and evil, because he was kind to the unfaithful and the faithful indiscriminately, and also that he overlooked the obedience rendered to him.

He says now that their words grew strong; by which he denotes their insolence, as though he had said, Vous avez gagné le plus haut; for חזק , chezak, is to be strong. He means that such was the waywardness of the Jews that it could not by any means be checked; they were like men whom we see, who when once seized by rage and madness, become so vociferous that they will not listen to any admonitions or sane counsels. At first they murmur and are only heard to whisper; but when they have attained full liberty, they then send forth, as I have said, their furious clamours against heaven. This is the sin which the Prophet now condemns by saying, that the Jews grew strong in crying against God. ²⁶⁰ They again answer and say, In what have we spoken against thee? ²⁶¹ It appears from these so many repetitions that the hypocrisy, which was united with great effrontery, could not be easily corrected in a people so refractory: it ought indeed to have come to their minds that they had wickedly accused God. But they acknowledge here no fault, “What meanest thou?” as though they wished to arraign the Prophet for having falsely charged them, inasmuch as they were conscious of no wrong.

TSK: Mal 3:13

Your : Mal 2:17; Exo 5:2; 2Ch 32:14-19; Job 34:7, Job 34:8; Psa 10:11; Isa 5:19, Isa 28:14, Isa 28:15; Isa 37:23; 2Th 2:4

What : Mal 3:8, Mal 1:6-8, Mal 2:14, Mal 2:17; Job 40:8; Jer 8:12; Rom 9:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mal 3:13

Your words have been stout against Me - , probably "oppressive to Me,"as it is said, the famine was strong upon the land. And ye have said, "What have we spoken among ourselves against Thee?"Again, the entire unconsciousness of self-ignorance and self-conceit! They had criticized God, and knew it not. "Before, he had said Mal 2:17. ‘ Ye have wearied the Lord with your words, and ye said, Wherein have we wearied Him? When ye said, Every one that doeth evil is good in the sight of the Lord’ "etc.

Now he repeats this more fully. For the people who returned from Babylon seemed to have a knowledge of God, and to observe the law, and to understand their sin, and to offer sacrifices for sin; to pay tithes, to observe the sabbath, and the rest, commanded in the law of God, and seeing all the nations around them abounding in all things, and that they themselves were in penury, hunger and misery, was scandalized and said, ‘ What does it benefit me, that I worship the One True God, abominate idols, and, pricked with the consciousness of sin, walk mournfully before God?’ A topic, which is pursued more largely in Ps. 73."Only the Psalmist relates his temptations to God, and God’ s deliverance of him from them; these adopted them and spake them against God. They claim, for their partial and meagre service, to have fulfilled God’ s law, taking to themselves God’ s words of Abraham, "he kept My charge".

Poole: Mal 3:13

Your words ; your discourses concerning my providences over you and others, your reasonings, censures, and verdicts passed on your own ways, and on the ways of your God.

Have been stout proudly justifying yourselves as deserving better usage from God, or insolently arraigning God for his kindness to others, who in your judgment are worse than yourselves, by such words as those Mal 2:17 .

Yet ye say, What have we spoken so much against thee? you think you have spoken nothing so proudly and stoutly, and challenge me to tell you wherein, or with what words you have showed such insolence.

Gill: Mal 3:13

Your words have been stout against me, saith the Lord,.... Hard and strong; they bore very hardly upon him, were exceeding impudent and insolent; murmuring at his providence; arraigning his justice and goodness; and despising his word, worship, and ordinances. Aben Ezra says, this is a prophecy concerning the time to come, that is, the times of the Messiah; and so it describes the Jews in his times.

Yet ye say, what have we spoken so much against thee? or "what have we spoken against thee?" as if they were not guilty in any respect, and as if nothing could be proved against them; and as though the Lord did not know what they had said in their hearts, seeing they had not spoken it with their mouths: though the supplement of our translators, "so much", is confirmed by the Targum, which is,

"and if ye say, how (or in what) have we multiplied speech before thee?''

and so Kimchi observes, that the form in which the Hebrew word is denotes much and frequent speaking: and Abarbinel agrees with him, though he rather thinks it has this sense, "what are we spoken of to thee?" what calumny is this? what accusation do they bring against us to thee? what is it that is reported we say against thee? thus wiping their mouths, as if they were innocent and harmless.

Commentary -- Verse Notes / Footnotes

NET Notes: Mal 3:13

¹ tn Heb “your words are hard [or “strong”] against me”; cf. NIV “said harsh things against me”; TEV, NLT “said terrible things about me.”

Geneva Bible: Mal 3:13

Your words have been stout ^{( m )} against me, saith the LORD. Yet ye say, What have we spoken [so much] against thee?

^{( m )} The Prophet condemns them of double blasphemy against God: first, in that they said that God had no respect for those that served him, and next, that the wicked were more in his favour than the godly.

Commentary -- Verse Range Notes

TSK Synopsis: Mal 3:1-18

1 Of the messenger, majesty, and grace of Christ.

7 Of the rebellion,

8 sacrilege,

13 and infidelity of the people.

16 The promise of blessing to them that fear God.

Maclaren: Mal 3:13-18

Stout Words,' And Their Confutation'

Your words have been stout against Me, saith the Lord: yet ye say, What have we spoken so much against Thee? 14. 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 the Lord of Hosts? 15. And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. 16. Then they that feared the Lord spake off: on one to another: and the Lord hearkened, and heard it; and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name. 17. And they shall be Mine, saith the Lord of Hosts, in that day when I make up My jewels; and I will spare them, as a man spareth his own son that serveth him. 18. Then shall ye return, and discern between the righteous and the wicked; between him that serveth God and him that serveth Him not.--4:1.

For, behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of Hosts, that it, shall leave them neither root nor branch. 2. But unto you that fear My Name shall the sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. 3. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet, in the day that I shall do this, saith the Lord of Hosts. 4. Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. 5. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: 6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.'--Malachi 3:13-18; 4:1-6.

THIS passage falls into three parts,--the stout words' against God which the Prophet sets himself to confute (Malachi 3:13-15); the prophecy of the day which will show their falsehood (Malachi 3:16 to 4:3); and the closing exhortation and prediction (Malachi 4:4-6).

I. The Returning Exiles Had Not Had The Prosperity Which They Had Hoped.

So many of them, even of those who had served God, began to let doubts darken their trust, and to listen to the whispers of their own hearts, reinforced by the mutterings of others, and to ask: What is the use of religion? Does it make any difference to a man's condition?' Here had they been keeping God's charge, and going in black garments before the Lord,' in token of penitence, and no good had come to them, while arrogant neglect of His commandments did not seem to hinder happiness, and they that work wickedness are built up.' Sinful lives appeared to have a firm foundation, and to rise high and palace-like, while righteous ones were like huts. Goodness seemed to spell ruin.

What was wrong in these stout words'? It was wrong to attach such worth to external acts of devotion, as if these were deserving of reward. It was wrong to suspend the duty of worship on the prosperity resulting from it, and to seek profit' from keeping his charge.' Such religion was shallow and selfish, and had the evils of the later Pharisaism in germ in it. It was wrong to yield to the doubts which the apparently unequal distribution of worldly prosperity stirred in their hearts. But the doubts themselves were almost certain to press on Old Testament believers, as well as on Old Testament scoffers, especially under the circumstances of Malachi's time. The fuller light of Christianity has eased their pressure, but not removed it, and we have all had to face them, both when our own hearts have ached with sorrow and when pondering on the perplexities of this confused world. We look around, and, like the psalmist, see the prosperity of the wicked,' and, like him, have to confess that our steps had well-nigh slipped' at the sight. The old, old question is ever starting up. Doth God know?' The mystery of suffering and the mystery of its distribution, the apparent utter want of connection between righteousness and wellbeing, are still formidable difficulties in the way of believing in a loving, all-knowing, and all-powerful God, and are stock arguments of the unbeliever and perplexities of humble faith. Never to have felt the force of the difficulty is not so much the sign of steadfast faith as of scant reflection. To yield to it, "and still more, to let it drive us to cast religion aside, is not merely folly, but sin. So thinks Malachi.

II. To The Stout Words Of The Doubters Is Opposed The Conversation Of The Godly.

Then they that feared the Lord spake one with another,' nourishing their faith by believing speech with like-minded. The more the truths by which we believe are contradicted, the more should we commune with fellow-believers. Attempts to rob us should make us hold our treasure the faster. Bold avowal of the faith is especially called for when many potent voices deny it. And, whoever does not hear, God hears. Faithful words may seem lost, but they and every faithful act are written in His remembrance, and will be recompensed one day. If our names and acts are written there, we may well be content to accept scanty measures of earthly good, and not be envious of the foolish' in their prosperity.

Malachi's answer to the doubters leaves all other considerations which might remove the difficulty unmentioned, and fixes on the one, the prophecy of a future which will show that it is not all the same whether a man is good or bad. It was said of an English statesman that he called a new world into existence to redress the balance of the old, and that is what the Prophet does. Christianity has taught us many other ways of meeting the doubters' difficulty, but the sheet anchor of faith in that storm is the unconquerable assurance that a day comes when the righteousness of providence will be vindicated, and the eternal difference between good and evil manifested in the fates of men. The Prophet is declaring what will be a fact one day, but he does not know when. Probably he never asked himself whether' the day of the Lord' was near or far off, to dawn on earth or to lie beyond mortal life. But this he knew--that God was righteous, and that sometime and somewhere character would settle destiny, and even outwardly it would be good to be good. He first declares this conviction in general terms, and then passes on to a magnificent and terrible picture of that great day.

The promise, which lay at the foundation of Israel's national existence, included the recognition of it as a peculiar treasure unto Me above all people,' and Malachi looks forward to that day as the epoch when God will show by His acts how precious the righteous are in His sight. Not the whole Israel, but the righteous among them, are the heirs of the old promise. It is an anticipation of the teaching that they are not all Israel, which are of Israel.' And it bids us look for the fulfilment of every promise of God's to that great day of the Lord which lies still before us all, when the gulf between the righteous and the wicked shall be solemnly visible, wide, and profound. There have been many days which I make' in the world's history, and in a measure each of them has re-established the apparently tottering truth that there is a God who judgeth in the earth, but the day of days is yet to come.

No grander vision of judgment exists than Malachi's picture of the day,' lurid, on the one hand, with the fierce flame, before which the wicked are as stubble that crackles for a moment and then is grey ashes, or as a tree in a forest fire, which stands for a little while, a pillar of flame, and then falls with a crash, shaking the woods; and on the other hand, radiant with the early beams of healing sunshine, in whose sweet morning light the cattle, let out from their pent. up stalls, gambol in glee. But let us not forget while we admire the noble poetry of its form that this is God's oracle, nor that we have each to settle for ourselves whether that day shall be for us a furnace to destroy or a sun to cheer and enlighten.

We can only note in a sentence the recurrence in Malachi 4:1 of the phrases the proud' and they' that work wickedness,' from Malachi 3:15. The end of those whom the world called happy, and who seemed stable and elevated, is to be as stubble before the fire. We must also point out that' the sun of righteousness' means the sun which is righteousness, and is not a designation of the Messiah. Nor can we dwell on the picture of the righteous treading down the wicked, which seems to prolong thy previous metaphor of the leaping young cattle. Then shall the upright have dominion over them in the morning.'

III. Fixing Hope On A Future Reappearance Of The Leader Of The Prophets.

The final exhortation and promise point backwards and forwards, summing up duty in obedience to the law, and fixing hope on a future reappearance of the leader of the prophets. Moses and Elijah are the two giant figures which dominate the history of Israel. Law and prophecy are the two forms in which God spoke to the fathers. The former is of perpetual obligation, the latter will flash up again in power on the threshold of the day. Jesus has interpreted this closing word for us. John came in the spirit and power of Elijah,' and the purpose of his coming was to turn the hearts of the fathers to the children' (Luke 1:16-17); that is, to bring back the devout dispositions of the patriarchs to the existing generations, and so to bring the hearts of the children to their fathers,' as united with them in devout obedience. If John's mission had succeeded, the curse' which smote Israel would have been stayed. God has done all that He can do to keep us from being consumed by the fire of that day. The Incarnation, Life, and Death of Jesus Christ made a day of the Lord which has the twofold character of that in Malachi's vision, for He is a savour of life unto life' or of death unto death,' and must be one or other to us. But another day of the Lord is still to come, and for each of us it will come burning as a furnace or bright as sunrise. Then the universe shall discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.'

MHCC: Mal 3:13-18

Among the Jews at this time, some plainly discovered themselves to be children of the wicked one. The yoke of Christ is easy. But those who work wickedness, tempt God by presumptuous sins. Judge of things as they will appear when the doom of these proud sinners comes to be executed. Those that feared the Lord, spake kindly, for preserving and promoting mutual love, when sin thus abounded. They spake one to another, in the language of those that fear the Lord, and think on his name. As evil communications corrupt good minds and manners, so good communications confirm them. A book of remembrance was written before God. He will take care that his children perish not with those that believe not. They shall be vessels of mercy and honour, when the rest are made vessels of wrath and dishonour. The saints are God's jewels; they are dear to him. He will preserve them as his jewels, when the earth is burned up like dross. Those who now own God for theirs, he will then own for his. It is our duty to serve God with the disposition of children; and he will not have his children trained up in idleness; they must do him service from a principle of love. Even God's children stand in need of sparing mercy. All are righteous or wicked, such as serve God, or such as serve him not: all are going to heaven or to hell. We are often deceived in our opinions concerning both the one and the other; but at the bar of Christ, every man's character will be known. As to ourselves, we have need to think among which we shall have our lot; and, as to others, we must judge nothing before the time. But in the end all the world will confess that those alone were wise and happy, who served the Lord and trusted in Him.

Matthew Henry: Mal 3:13-18

Among the people of the Jews at this time, though they all enjoyed the same privileges and advantages, there were men of very different characters (as ever were, and ever will be, in the world and in the church), like Jeremiah's figs, some very good and others very bad, some that plainly appeared to be the children of God and others that as plainly discovered themselves to be the children of the wicked one. There are tares and wheat in the same field, chaff and corn in the same floor; and here we have an account of both.

I. Here is the angry notice God takes of the impudent blasphemous talk of the sinners in Zion and his just resentments of it. Probably there was a club of them that were in league against religion, that set up for wits, and set their wits on work to run it down and ridicule it, and herein strengthened one another's hands. Here is,

1. An indictment found against them, for treasonable words spoken against the King of kings: Your words have been stout against me, saith the Lord. They spoke against God, in reflection upon him, in contradiction to him, as their fathers in the wilderness (Psa 78:19); yea, they spoke against God. What he said, and what he designed, they opposed, as if they had been retained of counsel against him and his cause. Their words against God were stout; they came from their pride, and haughtiness, and contempt of God. What they said against God they spoke loudly, as if they cared not who heard them; they were not themselves ashamed to say it, and they desired to propagate their atheistical notions and to infect the minds of others with them. They spoke it boldly, as those that were resolved to stand to it, and were in no fear of being called to an account. They spoke it proudly, and with insolence and disdain, scorning to be under the divine check and government. They strengthened themselves; they would be valiant against the Almighty, Job 15:25.

2. Their plea to this indictment. They said, What have we spoken so much against thee? They deny the words, and put the prophet to prove them; or, if they spoke the words, they did not design them against God, and therefore will not own there was any harm in them; at least they extenuate the matter: What have we spoken so much against thee, so much that there needs all this ado about it? They cannot deny that they have spoken against God, but they make a light matter of it, and wonder it should be taken notice of: " Words "(say they) " are but wind; others have said more and done worse; if we are not so good as we should be, yet we hope we are not so bad as we are represented to be."Note, It is common for sinners that are unconvinced and unhumbled to deny or extenuate the faults they are justly charged with, and to insist upon their own justification, against the reproofs of the word and of their own consciences. But it will be to no purpose.

3. The words themselves which they are charged with. God keeps an account of what men say, as well as of what they do, and will let them know that he does so. We quickly forget what we have said, and are ready to deny what we have said amiss; but God can say, You have said so and so. They had said it as their deliberate judgment.

(1.) That there is nothing to be got in the service of God, thought it is a service that subjects men to labour and sorrow. They said, It is vain to serve God, or, " He is vain that serves God, that is, he labours in vain and to no purpose; he has his labour for his pains, and therefore is a fool for his labour. What profit is it that we have kept his ordinance, or his observation, that we have observed what he has appointed us to observe?" What mammon, or wealth, have we gained, says the Chaldee, intimating (says Dr. Pocock) that it was for mammon's sake only that they served God, and so indeed not God at all, but mammon. "We have walked mournfully, or in black, with great gravity and great grief, before the Lord of hosts, have afflicted our souls at the times appointed for that purpose, and yet we are never the better."Perhaps this comes in as a reason why they would not trust God to prosper them upon their bringing in the tithes (Mal 3:10); "For,"say they, "we have tried him in other things, and have lost by him."This is a very unjust and unreasonable reflection upon the service of God, and we can call witnesses enough to confront the slander. [1.] They would have it thought that they had served God and had kept his ordinances, whereas it was only the external observance of them that they had kept up, while they were perfect strangers to the inward part of the duty, and therefore might say, It is in vain. God says so (Mat 15:9), In vain do those worship me whose hearts are far from me while they draw near with their mouth; but whose fault is that? Not God's, who is the rewarder of those that seek him diligently, but theirs who seek him carelessly. [2.] They insisted much upon it that they had walked mournfully before God, whereas God had required them to serve him with gladness, and to walk cheerfully before him. They by their own superstitions made the service of God a task and drudgery to themselves, and then complained of it as a hard service. The yoke of Christ is easy; it is the yoke of antichrist that is heavy. [3.] They complained that they had got nothing by their religion; they were still in poverty and affliction, and behindhand in the world. This is an old piece of impiety. Job 21:14, Job 21:15, What profit shall we have if we pray unto him? Elihu charges Job with saying something like this. Job 34:9, It profits a man nothing that he should delight himself with God. The enemies of religion do but set up against it the old cavils that have been long since answered and exploded. Perhaps this refers to the errors of the sect of the Sadducees, which was the scandal of the Jewish church in its latter days; they denied a future state, and then said, It is vain to serve God, which has indeed some colour in it, for, if in this life only we had hope in Christ, we were of all men most miserable, 1Co 15:19. Note, Those do a great deal of wrong to God's honour who say that religion is either an unprofitable or an unpleasant thing; for the matter is not so: wisdom's ways are pleasantness, and wisdom's gains better than that of fine gold.

(2.) They maintained that wickedness was the way to prosperity, for they had observed that the workers of wickedness were set up in the world, and those that tempted God were delivered, Mal 3:15. The outward prosperity of sinners in their sins, as it has weakened the hands of the godly in their godliness (Psa 73:13), so it has strengthened the hands of the wicked in their wickedness. Note, [1.] Those that work wickedness tempt God by presumptuous sins; they do, as it were, try God, whether he can and will punish them as he has said in his word, and, in effect, challenge him to do his worst, by provoking him in the highest degree. [2.] Those that tempt God by their wicked works are many times both delivered out of the adversity into which they were justly brought and advanced to the prosperity which they were utterly unworthy of. They are not only set up once, but when we thought their day had come to fall, and they were in trouble, they were delivered and set up again; so strangely did Providence seem to smile upon them. [3.] Though it be thus, yet it will not warrant us to call the proud happy. For they may be delivered and set up for a while, but it will appear that God resists them, and that their pride is a preface to their fall; and, if so, they are truly miserable, and it is folly to call them happy, and to bless those whom the Lord abhors. Wait awhile, and you shall see those that work wickedness set up as a mark to the arrows of God's vengeance, and those that tempt God delivered to the tormentors. Judge of things as they will appear shortly, when the doom of these proud sinners (which follows here, Mal 4:1) comes to be executed to the utmost.

II. Here is the gracious notice God takes of the pious talk of the saints in Zion, and the gracious recompence of it. Even in this corrupt and degenerate age, when there was so great a decay, nay, so great a contempt, of serious godliness, there were yet some that retained their integrity and zeal for God; and let us see,

1. How they distinguished themselves, and what their character was; it was the reverse of theirs that spoke so much against God; for, (1.) They feared the Lord - that is the beginning of wisdom and the root of all religion; they reverenced the majesty of God, submitted to his authority, and had a dread of his wrath in all they thought and said; they humbly complied with God, and never spoke any stout words against him. In every age there has been a remnant that feared the Lord, though sometimes but a little remnant. (2.) They thought upon his name; they seriously considered and frequently mediated upon the discoveries God has made of himself in his word and by his providences, and their mediation of him was sweet to them and influenced them. They thought on his name; they consulted the honour of God and aimed at that as their ultimate end in all they did. Note, Those that know the name of God should often think of it and dwell upon it in their thoughts; it is a copious curious subject, and frequent thoughts of it will contribute very much to our communion with God and the stirring up of our devout affections to him. (3.) They spoke often one to another concerning the God they feared, and that name of his which they thought so much of; for out of the abundance of the heart the mouth will speak, and a good man, out of a good treasure there, will bring forth good things. Those that feared the Lord kept together as those that were company for each other; they spoke kindly and endearingly one to another, for the preserving and promoting of mutual love, that that might not wax cold when iniquity did thus abound. They spoke intelligently and edifyingly to one another, for the increasing and improving of faith and holiness; they spoke one to another in the language of those that fear the Lord and think on his name - the language of Canaan. When profaneness had come to so great a height as to trample upon all that is sacred, then those that feared the Lord spoke often one to another. [1.] Then, when iniquity was bold and barefaced, the people of God took courage, and stirred up themselves, the innocent against the hypocrite, Job 17:8. The worse others are the better we should be; when vice is daring, let not virtue be sneaking. [2.] Then, when religion was reproached and misrepresented, its friends did all they could to support the credit of it and to keep it in countenance. It had been suggested that the ways of God are melancholy unpleasant ways, solitary and sorrowful; and therefore then those that feared God studied to evince the contrary by their cheerfulness in mutual love and converse, that they might put to silence the ignorance of foolish men. [3.] Then, when seducers were busy to deceive and to possess unwary souls with prejudices against religion, those that feared God were industrious to arm themselves and one another against the contagion by mutual instructions, excitements, and encouragements, and to strengthen one another's hands. As evil communication corrupts good minds and manners, so good communication confirms them.

2. How God dignified them, and what further honour and favour he intended for them. Those who spoke stoutly against God, no doubt looked with disdain and displeasure upon those that feared him, hectored and bantered them; but they had little reason to regard that, or be disturbed at it, when God countenanced them.

(1.) He took notice of their pious discourses, and was graciously present at their conferences: The Lord hearkened and heard it, and was well pleased with it. God says (Jer 8:6) that he hearkened and heard what bad men would say, and they spoke not aright; here he hearkened and heard what good men did say, for they spoke aright. Note, The gracious God observes all the gracious words that proceed out of the mouths of his people; they need not desire that men may hear them, and commend them; let them not seek praise from men by them, nor affect to be taken notice of by them; but let it satisfy them that, be the conference ever so private, God sees and hears in secret and will reward openly. When the two disciples, going to Emmaus, were discoursing concerning Christ, he hearkened and heard, and joined himself to them, and made a third, Luk 24:15.

(2.) He kept an account of them: A book of remembrance was written before him. Not that the Eternal Mind needs to be reminded of things by books and writings, but it is an expression after the manner of men, intimating that their pious affections and performances are kept in remembrance as punctually and particularly as if they were written in a book, as if journals were kept of all their conferences. Great kings had books of remembrance written, and read before them, in which were entered all the services done them, when, and by whom, as Est 2:23. God, in like manner, remembers the services of his people, that, in the review of them, he may say, Well done; enter thou into the joy of thy Lord. God has a book for the sighs and tears of his mourners (Psa 56:8), much more for the pleadings of his advocates. Never was any good word spoken of God, or for God, from an honest heart, but it was registered, that it might be recompensed in the resurrection of the just, and in no wise lose its reward.

(3.) He promises them a share in his glory hereafter (Mal 3:17): They shall be mine, saith the Lord of hosts, in that day when I make up my jewels. When God utterly cuts off the Jewish church and nation for their infidelity, the remnant among them, that believed his word, and, having waited for the consolation of Israel, welcome him when he comes, shall be admitted into the Christian church, and shall become a peculiar people to God; God will take care of them, that they perish not with those that believe not; but that they be hidden in the day of the Lord's anger against that nation. They shall be my segullah - my peculiar treasure (it is the word used, Exo 19:5), in the day when I make or do what I have said and designed to do; so some read it. These pious ones shall have all the glorious privileges of God's Israel appropriated to them and centering in them; they shall now be his peculiar treasure, when the rest are rejected; they shall now be the vessels of mercy and honour, when the rest are made vessels of wrath and dishonour, vessels in which is no pleasure. This may be applied to all the faithful people of God, and the distinction he will put between them and others in the great day. Note,[1.] The saints are God's jewels; they are highly esteemed by him and are dear to him; they are comely with the comeliness that he puts upon them, and he is pleased to glory in them; they are a royal diadem in his hand, Isa 62:3. He looks upon them as his own proper goods, his choice goods, his treasure, laid up in his cabinet, and the furniture of his closet, Psa 135:4. The rest of the world is but lumber, in comparison with them. [2.] There is a day coming when God will make up his jewels. They shall be gathered up out of the dirt into which they are now thrown, and gathered together from all places to which they are now scattered; he shall send forth his angels to gather his elect, who are his jewels, from the four winds of heaven (Mat 24:31), to gather his jewels into his jewel-house, as the wheat from several fields into the barn. All the saints will then be gathered to Christ, and none but saints, and saints made perfect; then God's jewels will be made up, as stones into a crown, as stars into a constellation. [3.] Those who now own God for theirs, he will then own for his, will publicly confess them before angels and men: " They shall be mine; their sanctification shall be completed, and so they shall be perfectly and entirely mine, without any remaining interests of the world and the flesh."Their relation to God shall be acknowledged, and his property in them. He will separate them from those that are not his, and give them their portion with those that are his; for to them it shall be said, Come, you blessed of my Father, inherit the kingdom prepared for you. They were in doubt, sometimes, whether they were belonging to God or no; but the matter shall then be put out of doubt. God himself will say unto them, You are mine. Now their relation to God is what they are reproached with, but it will then be gloried in; God himself will glory in it.

(4.) He promises them a share in his grace now: I will spare them as a man spares his own son that serves him. God had promised to own them as his and take them to be with him; but it might be a discouragement to them to think that they had offended God, and that he might justly disown them, and cast them off; but, as to that, he says, " I will spare them; I will not deal with them as they deserve. I will rejoice over them "(so some expound it) "as the bridegroom over his bride,"Isa 62:5; Zep 3:17. But the word usually signifies to spare with commiseration and compassion, as a father pities his children, Psa 103:13. Note, [1.] It is our duty to serve God with the disposition of children. We must be his sons, must by a new birth partake of a divine nature, must consent to the covenant of adoption and partake of the spirit of adoption. And we must be his servants; God will not have his children trained up in idleness; they must do him service, and they must do it from a principle of love, with cheerfulness and delight, and as those that are therein serving their own true interest, and this is serving as a son with the father, Phi 2:22. [2.] If we serve God with the disposition of children, he will spare us with the tenderness and compassion of a Father. Even God's children that serve him stand in need of sparing mercy, that mercy to which we owe it that we are not consumed, that mercy which keeps us out of hell. Nehemiah, when he had done much good, yet, knowing there is not a just man on earth, that does good and sins not, and that every sin deserves God's wrath, prays, Lord, spare me according to the greatness of thy mercy; see Neh 13:22. And God, as a Father, will show them this mercy. He will not be extreme to mark what we do amiss, but will make the best of us and our poor performances; he will mitigate the afflictions his children are exercised with, and save them from the ruin they deserve. The father continues to spare the son, and does it with complacency, because he is his own; thus God will spare humble penitents and petitioners, as a man spares his son that serves him, though we do him so little service, nay, though we do him so much disservice.

3. How they will thus be distinguished from the children of this world (Mal 3:18): " Then shall you return, and discern between the righteous and the wicked, between sinners and saints, between those that serve God and make conscience of their duty to him and those that serve him not, but put contempt upon his service. You that now speak against God as making no difference between good and bad, and therefore say, It is in vain to serve him (Mal 3:14), you shall be made to see your error; you that would speak for God, but know not what to say as to this, that there seems to be one event to the righteous and to the wicked, and all things come alike to all, will then have the matter set in a true light, and will see, to your everlasting satisfaction, the difference between the righteous and the wicked. Then you shall return, that is, you shall change you mind, and come to a right understanding of the thing."This primarily respects the manifest difference that was made by the divine Providence between the believing Jews and those that persisted in their infidelity, at the time of the destruction of Jerusalem, and of the Jewish church and nation, by the Romans. But it is to have its full accomplishment at the second coming of Jesus Christ, and on that great discriminating day when it shall be easy enough to discern between the righteous and the wicked. Note, (1.) All the children of men are either righteous or wicked, either such as serve God or such as serve him not. This is that division of the children of men which will last for ever, and by which their eternal state will be determined; all are going either to heaven or to hell. (2.) In this world it is often hard to discern between the righteous and the wicked. They are mingled together, good fish and bad in the same net. The righteous are so distempered, and the wicked so disguised, that we are often deceived in our opinions concerning both the one and the other. There are many who, we think, serve God, who, having not their hearts right with him, will be found none of his servants; and, on the other hand, many will be found his faithful servants, who, because they followed not with us, did not, as we thought, serve him. But that which especially raised the difficulty here was that the divine Providence seemed to make no difference between the righteous and the wicked; you could not know wicked men by God's frowning upon them, for they commonly prospered in the world, nor righteous men by his smiling upon them, for they were involved with others in the same common calamity. None now knows God's love or hatred by all that is before him, Ecc 9:1. (3.) At the bar of Christ, in the last judgment, it will be easy to discern between the righteous and the wicked; for then every man's character will be both perfected and perfectly discovered, every man will then appear in his true colours, and his disguises will be taken off. Some men's sins indeed go beforehand, and you may now tell who is wicked, but others follow after; however, in the great day, we shall see who was righteous and who wicked. Every man's condition likewise will be both perfected and everlastingly determined; the righteous will then be perfectly happy and the wicked perfectly miserable, without mixture or allay. When the righteous are all set on the right hand of Christ, and invited to come for a blessing, and all the wicked on his left hand, and are told to depart with a curse, then it will be easy to discern between them. As to ourselves, therefore, we are concerned to think among which we shall have our lot, and, as to others, we must judge nothing before the time.

Keil-Delitzsch: Mal 3:13-15

The impatient murmuring of the nation. - Mal 3:13. "Your words do violence to me, saith Jehovah; and ye say, What do we converse against Thee? Mal 3:14. Ye say, It is vain to serve God; and what gain is it, that we have kept His guard, and have gone about in deep mourning before Jehovah of hosts? Mal 3:15. And now we call the proud blessed: not only have the doers of wickedness been built up, but they have also tempted God and have been saved." After the Lord has disclosed to the people the cause of His withholding His blessing, He shows them still further, that their murmuring against Him is unjust, and that the coming day of judgment will bring to light the distinction between the wicked and those who fear God. חזק with על , to be strong over any one, does not mean to be harsh or burdensome, but to do violence to a person, to overpower him (cf. Exo 12:33; 2Sa 24:4, etc.). The niphal nidbar has a reciprocal meaning, to converse with one another (cf. Eze 33:30). The conversations which they carry on with one another take this direction, that it is useless to serve God, because the righteous have no advantage over sinners. For שׁמר משׁמרתּו see the comm. on Gen 26:5. Hâlakh q^e dōrannı̄th , to go about dirty or black, either with their faces and clothes unwashed, or wrapped in black mourning costume ( saq ), is a sign of mourning, here of fasting, as mourning for sin (cf. Psa 35:13-14; Psa 38:7; Job 30:28; 1 Maccabees 3:48). מפּני יהוה , from awe of Jehovah. The fasting, and that in its external form, they bring into prominence as a special sign of their piety, as an act of penitence, through which they make reparation for certain sins against God, by which we are not to understand the fasting prescribed for the day of atonement, but voluntary fasting, which was regarded as a special sign of piety. What is reprehensible in the state of mind expressing itself in these words, is not so much the complaint that their piety brings them no gain (for such complaints were uttered even by believing souls in their hours of temptation; cf. Psa 73:13), as the delusion that their merely outward worship, which was bad enough according to what has already been affirmed, is the genuine worship which God must acknowledge and reward. This disposition to attribute worth to the opus operatum of fasting it attacked even by Isaiah, in Isa 58:1-14; but after the captivity it continued to increase, until it reached its culminating point in Pharisaism. How thoroughly different the persons speaking here are from the believing souls under temptation, who also appeal to their righteousness when calling upon God in their trouble, is especially clear from their further words in Mal 3:15. Because God does not reward their fasting with blessing and prosperity, they begin to call the proud sinners, who have happiness and success, blessed. ועתּה is the particle of inference. The participle מאשּׁרים has the force of a futurum instans (cf. Ewald, §306, d ), denoting what men prepare to do. Zēdı̄m , the haughty or proud, are the heathen, as in Isa 13:11, who are called עשׂי רשׁעה in the following clause. The next two clauses are placed in a reciprocal relation to one another by gam ... gam (cf. Jer 12:16-17; Exo 1:21), and also, notwithstanding the fact that they have tempted God, are delivered when they fall into misfortune. Bâchan Elohim , to prove or test God, i.e., to call out His judgment through their wickedness.

Constable: Mal 3:13-15

A. The people's arrogance 3:13-15

3:13 The people had spoken arrogantly against the Lord, yet when faced with their disrespect they asked for proof.

3:14 The Lord obliged them. They had said that serving the Lord and obeying Him did not benefit them, that it did not pay to serve Yahweh. When they mourned over their sins, their physical conditions did not improve.

"Some of the people who made the complaint (3:14) were guilty of the myopic legalism that eventually led to Jewish pharisaism in the first century A.D. This legalism concentrated on performing certain rigorous activities and not doing other things as the means of vindicating themselves before God. But this actually stifled the full expression of inner righteousness required by God (Matt. 5:20-48; 23:1-36)."³⁸

3:15 It seemed better for them to become self-assertive because then some good things would come their way. It was those who practiced wickedness who got ahead and grew stronger materially (cf. 2:17). Even though they tested the Lord's patience by behaving as they did, they escaped His punishment temporarily.

Guzik: Mal 3:1-18

Malachi 3 - The Messenger of the Covenant

A. The coming of the two messengers.

1. (1) The two messengers are introduced.

"Behold, I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming," says the LORD of hosts.

a. Behold, I send My messenger: This prophesied messenger is none other than John the Baptist. Matthew 11:10, Mark 1:2, and Luke 7:27 each apply this promise to John the Baptist.

i. At the end of Malachi 2, Israel complained that God seemed to reward the wicked and did not exercise His justice in the world. God responds to their complaint by saying, "I will set things right with My Messiah, and before Him will come My messenger."

b. And he will prepare the way before Me: In an ancient royal procession the messenger went before the King to announce his arrival, to indicate the route, and to remove any obstacles in the road. John the Baptist fulfilled this exact ministry for Jesus. The same idea is indicated in Isaiah 40:3-5.

i. God's purpose for bringing this specific prophecy through Malachi in his day was probably because Israel complained that the Messianic promises of Haggai and Zechariah were not fulfilled. Here Malachi shows that the way for the Messiah must be prepared, and they aren't ready yet.

ii. Before Me: The LORD promises that He Himself will come - not merely a new or better prophet, but the LORD Himself.

c. Even the Messenger of the covenant: This second messenger is the LORD Himself - Jesus coming to His temple as the fulfillment of the old covenant and to institute a new covenant.

2. (2-5) This second Messenger will also come with purifying judgment; it will be a fearful coming.

"But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner's fire and like launderer's soap. He will sit as a refiner and a purifier of silver; He will purify the sons of Levi, and purge them as gold and silver, that they may offer to the LORD an offering in righteousness. Then the offering of Judah and Jerusalem will be pleasant to the LORD, as in the days of old, as in former years. And I will come near you for judgment; I will be a swift witness against sorcerers, against adulterers, against perjurers, against those who exploit wage earners and widows and orphans, and against those who turn away an alien; because they do not fear Me," says the LORD of hosts.

a. Who can endure the day of His coming? Malachi 3:1 spoke of two messengers to come - one to prepare the way of the LORD, and one to be the Messenger of the covenant. The coming that man must endure is the coming of the Messenger of the covenant, but it is His second coming.

i. "Like most Old Testament prophets, Malachi, in his picture of the coming Christ, mingled the two advents." (Alden)

b. He is like a refiner's fire and like launderer's soap: The coming of this second Messenger will be awesome and terrible, but with a purpose. Both the launderer and the refiner work to clean, not to destroy.

i. He will sit as a refiner and a purifier of silver: "The beauty of this picture is that the refiner looks into the open furnace, or pot, and knows that the process of purifying is complete, and the dross all burnt away, when he can see his image plainly reflected in the molten metal." (Baldwin)

ii. "If any of you, my hearers, are seeking the Lord at this time, I want you to understand what it means: you are seeking a fire which will test you, and consume much which has been dear to you. We are not to expect Christ to come and save us in our sins, he will come and save us from our sins; therefore, if yon are enabled by faith to take Christ as a Savior, remember that you take him as the purger and the purifier, for it is from sin that he saves us." (Spurgeon)

iii. We note that He will sit as a refiner. "What a comfort it is that He surrenders this work to no other hands than his own. He may give his angels charge concerning us when we are in danger; but he keeps our purification beneath his special superintendence." (Meyer)

iv. At the same time, notice that He will sit as a refiner. The sitting posture shows that the refiner may seem indifferent, but He is not. He is carefully working with the silver, burning off and scraping away the dross that that the flames bring to the top. "I think I see in the sitting down of the refiner a settled patience, as if he seemed to say, 'This is stern work, and I will sit down to it, for it will need care, and time, and constant watchfulness.'" (Spurgeon)

v. "If you are just now in the fire, dear soul, be of good cheer - it shows at least that you are silver, and are capable of performing more acceptable service in God's holy Temple." (Meyer)

c. He will purify the sons of Levi: In the first two chapters of Malachi, the LORD spoke out against the corruption of the priesthood. Here, God gives His ultimate answer for that corruption - the Messiah will purify the sons of Levi.

i. "Have you ever reflected upon the fact that when Christ's refining work is done upon us there will never be any need for it again? Blessed be God, there is no purgatorial fire. We need not dread that we have yet to pass through purging flames in another world." (Spurgeon)

d. I will be a swift witness against sorcerers: God's ultimate purpose is to cleanse society, and to change the hearts of men. When Jesus returns in glory and rules on this earth, evil will be quickly punished.

i. Sorcerers: This sin is mentioned first because the Jews became familiar with sorcery and other magical arts during their captivity in Babylon.

B. Returning to God instead of robbing God.

1. (6-7) While declaring His mercy, God asks for repentance.

"For I am the LORD, I do not change; therefore you are not consumed, O sons of Jacob. Yet from the days of your fathers you have gone away from My ordinances and have not kept them. Return to Me, and I will return to you," says the LORD of hosts. "But you said, 'In what way shall we return?' "

a. I am the LORD, I do not change; therefore you are not consumed: If it were possible for God to change His mind about us, He might very well do it and we would be consumed. Fortunately the LORD does not change in His love or His choice towards us.

b. Yet from the days of your fathers you have gone away from My ordinances: God's unchanging love for Israel should have made them more obedience and submitted to Him, but they presumed upon His faithfulness and patience.

c. Return to Me, and I will return to you: In its most basic sense, repentance is turning away from sin and turning to God. It isn't so much required if we want to return to God; repentance describes what the very act of returning is.

d. In what way shall we return? Israel didn't know how to return to God. Either they chose not to know or they simply were ignorant.

2. (8-12) How Israel needed to repent.

"Will a man rob God? Yet you have robbed Me! But you say, 'In what way have we robbed You?' In tithes and offerings. You are cursed with a curse, for you have robbed Me, even this whole nation. 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. And I will rebuke the devourer for your sakes, so that he will not destroy the fruit of your ground, nor shall the vine fail to bear fruit for you in the field," says the LORD of hosts; "and all nations will call you blessed, for you will be a delightful land," says the LORD of hosts.

a. Will a man rob God? It seems crazy to think that a man could rob God. What could someone possibly steal from God? The LORD makes it clear - they robbed God by withholding their tithes and offerings.

i. It's an expression of astonishment: Will a man rob God?

· Astonishing because it is such a daring thing to do

· Astonishing because it is shamefully ungrateful

· Astonishing because it is senselessly self-destructive

· Astonishing because it will certainly be punished

ii. God calls it robbery because they had unlawful possession of what belonged to God. It isn't because only the tithes and offerings belonged to God. In fact, everything we have belongs to God (Psalm 24:1). Yet God does not normally command us to give everything that belongs to Him; He allows us to keep some as managers on His behalf. But the tithes and offerings are different; they are not given to us to manage - they belong to what the LORD calls My house, the house of the LORD.

iii. If you give a tithe - that is, 10% of your income or assets - to God, it isn't as if the remaining 90% is yours to do with as you please. It all belongs to God, but He allows you to directly manage the remaining 90%.

iv. The Law of Moses had a detailed system of giving based on the tithe (Deuteronomy 14:22-29 is one passage describing this system). If you failed to pay your tithe, you were assessed a 20% penalty (Leviticus 5:14-16; 22:14; 27:31-32). Nevertheless, tithing predated the law (Genesis 14:18-20).

b. You are cursed with a curse, for you have robbed Me: Because God's people did not give as He commanded, God did not bless them materially or spiritually the way He would have otherwise. Their stingy hearts proved that their hearts were far from God, because God is the greatest giver (John 3:16).

i. Many people with financial problems fail to do the most important thing first: obey and honor God with their resources. When we put God and His kingdom first, He promises to meet our other needs (Matthew 6:33).

c. Bring all the tithes into the storehouse: This was the answer to their problems - to actually do what God commanded them to do, and to bring all the tithes to God. It wasn't that they didn't give anything to God; they simply did not bring all the tithes to Him. They must not fall short in giving God everything that He asked for.

i. Under the New Covenant, are we under a similar command to tithe? The New Testament nowhere specifically commands tithing, but it certainly does speak of it in a positive light, if it is done with a right heart (Luke 11:42).

ii. It is also important to understand that tithing is not a principle that depends on the Law of Moses. Hebrews 7:5-9 explains that tithing was practiced and honored by God before the Law of Moses.

iii. What the New Testament does speak with great clarity on is the principle of giving. 1 Corinthians 16:1-4 makes it clear that our giving must be:

· Periodic

· Planned

· Proportional

· Private

iv. As well, 2 Corinthians 9 tells us that giving must be:

· Generous

· Freely given

· Cheerful

v. Since the New Testament doesn't emphasize tithing, one might not be strict on it for Christians (though some Christians do argue against tithing on the basis of self-interest). Nevertheless, giving is to be proportional so we should give some percentage so ten percent is a good benchmark. For some, 10% should really be the beginning of their giving.

vi. If our question is, "how little can I give and still please God?" then our heart isn't in the right place at all. We should have the attitude of some early Christians, who essentially said: "We're not under the tithe - we can give more!" Giving and financial management are spiritual issues not just a financial issues (Luke 16:11).

d. That there may be food in My house: The purpose of the tithe was primarily to support the priests who ministered before the LORD. When the people did not bring their tithes, the priests were not properly supported and there was not enough food for them in the house of the LORD.

i. The tithe in Israel was also to be used to help the poor, and once every three years some of it was put aside for that purpose (Deuteronomy 14:28-29). Still, the main purpose for the tithe was to support the tribe of Levi and the priests (Deuteronomy 14:27).

ii. The same principle carries over in the New Testament. Some think that a paid ministry is an abomination before God, but Paul made it clear that not only do ministers deserve to be supported by those they minister to (1 Timothy 5:18, 2 Corinthians 9:4-14) but also that their support is even more worthy than the poor (1 Timothy 5:17). Nevertheless, Paul voluntarily yielded his right to be supported when he thought it was in the best interests of the gospel to do so (2 Corinthians 9:12, 9:15).

e. And try Me now in this: It's hard to find a comparable passage of Scripture - where the LORD commands His people to test Him. Here, in regard to giving and His blessing of it, He tells His people "try Me now in this." "See if you can give to Me and be the poorer for it. See if you can out-give Me."

i. "The context for God's words about tithes is the teaching that God is faithful. The matter of tithes is only an illustration of that teaching." (Boice)

f. Open for you the windows of heaven and pour out for you such blessing that there will not be room enough to receive it: This is the response God promises when His people give as He tells them to. He will bless them both with provision and protection (I will rebuke the devourer).

i. The reference to the windows of heaven reminds us of the glorious account of provision in 2 Kings 7, when God provided in a completely unexpected way. God has resources that we know nothing about, and it is often of no help to try and figure out - or worry about - how God will provide.

C. What good is it to serve God?

1. (13-15) God's people ask the question.

"Your words have been harsh against Me," says the LORD, "Yet you say, 'What have we spoken against You?' You have said, 'It is useless to serve God; what profit is it that we have kept His ordinance, and that we have walked as mourners before the LORD of hosts? So now we call the proud blessed, for those who do wickedness are raised up; they even tempt God and go free.' "

a. Your words have been harsh against Me: Israel spoke against the LORD in a harsh and sinful way - and they apparently didn't even realize they did it.

b. It is useless to serve God: These were the harsh words spoken by God's people against God. They saw the prosperity of the proud and those who did wickedness, and they felt that it was useless to serve God as long as those who didn't serve Him seemed to have it so good.

i. It cost something to keep God's ordinance, and they had to humble themselves to walk as mourners before the LORD. Yet it seemed to God's people that cost wasn't worth the reward.

2. (16-18) The comfort of knowing that God remembers.

Then those who feared the LORD spoke to one another, and the LORD listened and heard them; so a book of remembrance was written before Him for those who fear the LORD and who meditate on His name. "They shall be Mine," says the LORD of hosts, "On the day that I make them My jewels. And I will spare them as a man spares his own son who serves him." Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him.

a. Then those who feared the LORD spoke to one another: Discouraged by the sense that it wasn't worth the trouble to serve God, the people of God came together - spoke to one another - and encouraged each other in the LORD.

i. When God's people speak to one another in this way, the LORD listens from heaven. He loves to see true fellowship and love among His people.

b. A book of remembrance was written before Him for those who fear the LORD and who meditate on His name: When they saw the wicked rewarded and the righteous suffer, it made them think that God forgot all their good. Here Malachi promises that not only will God remember, but He will write it down!

i. The thought that God has a book of remembrance is common, but varied (Exodus 32:32-33; Psalm 69:28; 87:6; Daniel 12:1).

c. They shall be Mine . . . My jewels: In the midst of suffering, assaulted by doubt and discouragement, God's people didn't feel like God's jewels. Yet their feeling didn't change the fact, and they needed to let God's fact be greater than their feeling.

i. It was a spiritually low time for Israel - the priests and the people were steeped in corruption and mediocrity. At the same time, God always has His jewels. Even if everyone around you turns away from the LORD, you can still be one of His jewels.

ii. Ways that Christians are like jewels:

· They are hard and durable

· They are prized for their luster

· They are prized for their rarity

· They are made by God alone

· They are of all different sizes, yet they are all jewels

· They are found all over the world

· They are associated with royalty

· They are protected

· Some are hidden and undiscovered

· Some are not yet polished

d. Then you shall again discern between the righteous and the wicked: One day this dilemma will be cleared up. In the end, the distinction between the righteous and the wicked will be evident.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Malachi (Book Introduction)

MALACHI forms the transition link between the two dispensations, the Old and the New, "the skirt and boundary of Christianity" [TERTULLIAN], to which perhaps is due the abrupt earnestness which characterizes his prophecies. His very name is somewhat uncertain. Malachi is the name of an office, rather than a person, "My messenger," and as such is found in Mal 3:1. The Septuagint favors this view in Mal 1:1; translate, not "by Malachi," but "by the hand of His messenger" (compare Hag 1:13). Malachi is the last inspired messenger of the Old Testament, announcing the advent of the Great Messenger of the New Testament. The Chaldee paraphrase identifies him with Ezra wrongly, as Ezra is never called a prophet but a scribe, and Malachi never a scribe but a prophet. Still it hence appears that Malachi was by some old authorities not regarded as a proper name. The analogy of the headings of other prophets, however, favors the common view that Malachi is a proper name. As Haggai and Zechariah, the contemporary prophets, supported Joshua and Zerubbabel in the building of the temple, so he at a subsequent period supported the priest Ezra and the governor Nehemiah. Like that ruler, he presupposes the temple to have been already built (Mal 1:10; Mal 3:1-10). Both alike censure the abuses still unreformed (Neh 13:5, Neh. 13:15-30, the profane and mercenary character of the priests, the people's marriages contracted with foreigners, the non-payment of the tithes, and want of sympathy towards the poor on the part of the rich (Neh 6:7) implies that Nehemiah was supported by prophets in his work of reformation. The date thus will be about 420 B.C., or later. Both the periods after the captivity (that of Haggai and Zechariah, and that of Malachi) were marked by royal, priestly, and prophetic men at the head of God's people. The former period was that of the building of the temple; the latter, that of the restoration of the people and rebuilding of the city. It is characteristic of the people of God that the first period after the restoration was exclusively devoted to the rebuilding of the temple; the political restoration came secondarily. Only a colony of fifty thousand settled with Joshua and Zerubbabel in Palestine (Ezr 2:64). Even these became intermingled with the heathen around during the sixty years passed over by Ezra in silence (Ezr 9:6-15; Neh 1:3). Hence a second restoration was needed which should mould the national life into a Jewish form, re-establishing the holy law and the holy city--a work effected by Ezra and Nehemiah, with the aid of Malachi, in a period of about half a century, ending with the deaths of Malachi and Nehemiah in the last ten years of the fifth century B.C.; that is, the "seven weeks" (Dan 9:25) put in the beginning of the "seventy" by themselves, to mark the fundamental difference between them, the last period of Old Testament revelation, and the period which followed without any revelation (the sixty-two weeks), preceding the final week standing out in unrivalled dignity by itself as the time of Messiah's appearing. The seventy weeks thus begin with the seventh year of Artaxerxes who allowed Ezra to go to Jerusalem, 457 B.C., in accordance with the commandment which then went forth from God. Ezra the priest performed the inner work of purifying the nation from heathenish elements and reintroducing the law; while Nehemiah did the outer work of rebuilding the city and restoring the national polity [AUBERLEN]. VITRINGA makes the date of Malachi's prophecies to be about the second return of Nehemiah from Persia, not later than 424 B.C., the date of Artaxerxes' death (Neh 13:6). About this time Socrates was teaching the only approach to a pure morality which corrupt Athens ever knew. MOORE distinguishes six portions: (1) Charge against Israel for insensibility to God's love, which so distinguished Israel above Edom (Mal 1:1-5). (2) The priests are reproved for neglect and profanation (Mal. 1:6-2:9). (3) Mixed marriages, and the wrongs done to Jewish wives, are reproved (Mal 2:10-16). (4) Coming of Messiah and His forerunners (Mal. 2:17-3:6). (5) Reproof for tithes withheld (Mal 3:7-12). (6) Contrast between the godly and the ungodly at the present time, and in the future judgment; exhortation, therefore, to return to the law (Mal. 3:13-4:6).

The style is animated, but less grand, and the rhythm less marked, than in some of the older prophets.

The canonicity of the book is established by the references to it in the New Testament (Mat 11:10; Mat 17:12; Mar 1:2; Mar 9:11-12; Luk 1:17; Rom 9:13).

JFB: Malachi (Outline)

• GOD'S LOVE: ISRAEL'S INGRATITUDE: THE PRIESTS' MERCENARY SPIRIT: A GENTILE SPIRITUAL PRIESTHOOD SHALL SUPERSEDE THEM. (Mal 1:1-14)
• REPROOF OF THE PRIESTS FOR VIOLATING THE COVENANT; AND THE PEOPLE ALSO FOR MIXED MARRIAGES AND UNFAITHFULNESS. (Mal. 2:1-17)
• MESSIAH'S COMING, PRECEDED BY HIS FORERUNNER, TO PUNISH THE GUILTY FOR VARIOUS SINS, AND TO REWARD THOSE WHO FEAR GOD. (Mal. 3:1-18)
• GOD'S COMING JUDGMENT: TRIUMPH OF THE GODLY: RETURN TO THE LAW THE BEST PREPARATION FOR JEHOVAH'S COMING: ELIJAH'S PREPARATORY MISSION OF REFORMATION. (Mal 4:1-6)

TSK: Malachi 3 (Chapter Introduction)

Overview

Mal 3:1, Of the messenger, majesty, and grace of Christ; Mal 3:7, Of the rebellion, Mal 3:8, sacrilege, Mal 3:13. and infidelity of the people; Mal 3:16, The promise of blessing to them that fear God.

Poole: Malachi (Book Introduction)

THE ARGUMENT

Concerning this prophet, some have thought (but without good and sufficient ground) that he was an angel in the form of a man; others think him to be Ezra; but as it is the plainer, so the surer, opinion that he was a prophet of that name, and a man distinct from Ezra, and sent the last of all the prophets. His time of appearing among the Jews cannot be determined precisely, but it is best guessed to have been about the times of Nehemiah’ s reforming the strange marriages, Neh 13:23,28 , with Mal 2:11 , and when he reformed the sacrilegious detaining of tithes, Neh 13:10,11 , with Mal 3:8 , as Doctor Lightfoot observeth. Now this reformation of Nehemiah was about A.M. 3519, as Doctor Lightfoot, or 3545, as Helvicus, or 3589, as Archbishop Usher’ s Annals. Whatever was his time of appearing, it is certain he lived in a very vicious age, in which priests as well as people were leavened with either perverse thoughts of the Divine Providence, or brutish atheism, denying the Deity and Providence, contemptuous thoughts of the worship of God, sacrilegious practices, robbing God of tithes and offerings, shameless justifying these their practices, boundless or monstrous unfaithfulness to their wives, casting off Jewish to marry Gentile wives, or else superinducing the Gentile women, and enslaving the Jewish to them; casting off the law of God, or, which is equally bad, if not worse, wresting it to their own sinful sentiments. All which he doth severely reprove, and requires them to reform, and foretells the day of the Messiah’ s coming to sit as a refiner and purifier; whose appearing such sinners and sins would not be able to bear; and tells them of his forerunner, who in the spirit and power of Elias should come, and prepare a people for the Messiah: till then, (as their duty was,) he commands them in the name and by authority from God, that they remember the law of Moses, which God commanded in Horeb; hereby intimating some great change in the law at the coming of the Messiah; and intimating also, that they should expect no more prophet till the Great Prophet himself should come unto them.

Poole: Malachi 3 (Chapter Introduction)

CHAPTER 3

The forerunner, and coming of the Messiah to cleanse his church, and to judge the wicked, Mal 3:1-6 . The people are warned to repent, and turn from their sins, Mal 3:7 ; particularly their sacrilege, Mal 3:8-12 , and impious blasphemy, Mal 3:13-15 . God’ s blessing promised to those that fear him, Mal 3:16-18 .

The former chapter, as we have it cast, ended with an inquiry made by vicious and ungodly priests and people, who either doubted or denied the present government. or future judgment of God over the world. This being reproved ill the last verse of the second chapter, now God condescends to give a very full and particular answer to this question, for the instruction and consolation of the good, whatever use the evil will make of it.

MHCC: Malachi (Book Introduction)

Malachi was the last of the prophets, and is supposed to have prophesied B.C. 420. He reproves the priests and the people for the evil practices into which they had fallen, and invites them to repentance and reformation, with promises of the blessings to be bestowed at the coming of the Messiah. And now that prophecy was to cease, he speaks clearly of the Messiah, as nigh at hand, and directs the people of God to keep in remembrance the law of Moses, while they were in expectation of the gospel of Christ.

MHCC: Malachi 3 (Chapter Introduction)

(Mal 3:1-6) The coming of Christ.

(Mal 3:7-12) The Jews reproved for their corruptions.

(Mal 3:13-18) God's care of his people; The distinction between the righteous and the wicked.

Matthew Henry: Malachi (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Malachi

God's prophets were his witnesses to his church, each in his day, for several ages, witnesses for him and his authority, witnesses against sin and sinners, attesting the true intents of God's providences in his dealings with his people then and the kind intentions of his grace concerning his church in the days of the Messiah, to whom all the prophets bore witness, for they all agreed in their testimony; and now we have only one witness more to call, and we have done with our evidence; and though he be the last, and in him prophecy ceased, yet the Spirit of prophecy shines as clearly, as strongly, as brightly in him as in any that went before, and his testimony challenges an equal regard. The Jews say, Prophecy continued forty years under the second temple, and this prophet they call the seal of prophecy, because in him the series or succession of prophets broke off and came to a period. God wisely ordered it so that divine inspiration should cease for some ages before the coming of the Messiah, that that great prophet might appear the more conspicuous and distinguishable and be the more welcome. Let us consider, I. The person of the prophet. We have only his name, Malachi, and no account of his country or parentage. Malachi signifies my angel, which has given occasion for a conjecture that this prophet was indeed an angel from heaven and not a man, as that Jdg 2:1. But there is no just ground for the conjecture. Prophets were messengers, God's messengers; this prophet was so; his name is the very same with that which we find in the original (Mal 3:1) for my messenger; and perhaps from that word he might (though, probably, he had another name) be called Malachi. The Chaldee paraphrase, and some of the Jews, suggest that Malachi was the same with Ezra; but that also is groundless. Ezra was a scribe, but we never read that he was a prophet. Others, yet further from probability, make him to be Mordecai. But we have reason to conclude he was a person whose proper name was that by which he is here called; the tradition of some of the ancients is that he was of the tribe of Zebulun, and that he died young. II. The scope of the prophecy. Haggai and Zechariah were sent to reprove the people for delaying to build the temple; Malachi was sent to reprove them for the neglect of it when it was built, and for their profanation of the temple-service (for from idolatry and superstition they ran into the other extreme of impiety and irreligion), and the sins he witnesses against are the same that we find complained of in Nehemiah's time, with whom, it is probable, he was contemporary. And now that prophecy was to cease he speaks more clearly of the Messiah, as nigh at hand, than any other of the prophets had done, and concludes with a direction to the people of God to keep in remembrance the law of Moses, while they were in expectation of the gospel of Christ.

Matthew Henry: Malachi 3 (Chapter Introduction)

In this chapter we have, I. A promise of the coming of the Messiah, and of his forerunner; and the errand he comes upon is here particularly described, both the comfort which his coming brings to his church and people and the terror which it will bring to the wicked (Mal 3:1-6). II. A reproof of the Jews for their corrupting God's ordinances and sacrilegiously robbing him of his dues, with a charge to them to amend this matter, and a promise that, if they did, God would return in mercy to them (Mal 3:7-12). III. A description of the wickedness of the wicked that speak against God (Mal 3:13-15), and of the righteousness of the righteous that speak for him, with the precious promises made to them (Mal 3:16-18).

Constable: Malachi (Book Introduction)

Introduction

Title and Writer

The name of the writer is the title of this book.

"Malachi" means "my messenger." We know nothing of the prophet's parentage, ancestral or tribal roots, geographical origin, or other vocation. All we know is that he received and communicated the word of Yahweh to the Jews of his day.

Some scholars have tried to prove that "Malachi" was not the name of a prophet but the title of an anonymous prophet. None of the references to this book in the New Testament mention Malachi by name (cf. Matt. 11:10; Mark 1:2; Luke 7:27). The arguments for anonymity rest on four points.¹ First, "Malachi" is a title rather than a name in its form. The Septuagint translators rendered it "my messenger" in 1:1. However, it could be a short form of a name such as Malachiyyah, "messenger of Yahweh." There are several other shortened forms of names similar to this in the Old Testament (e.g., abi in 2 Kings 18:2, cf. abiyyah in 2 Chron. 29:1; and uri in 1 Kings 4:19, cf. uriyyah in 1 Chron. 11:41).

Second, the Targum did not consider Malachi the writer but ascribed this book to Ezra.² The Talmud credited Mordecai with writing it.³ But there is little other support for Ezra or Mordecai's authorship of this book. Third, Malachi appears in 3:1 as an anonymous designation meaning "my messenger," so it may mean the same thing in 1:1. However, the Malachi in 3:1 seems clearly to be a wordplay on the name of the prophet in 1:1. Fourth, this book was the third of three oracles (Heb. massa', 1:1) the other two being in Zechariah 9-11 and 12-14 (cf. Zech. 9:1; 11:1). Yet Malachi introduced his oracle differently from the way Zechariah introduced his.⁴ Furthermore, other prophets introduced their books by calling them oracles (cf. Nah. 1:1; Hab. 1:1).

If Malachi is not the prophet's name, this would be the only prophetical book in the Old Testament that is anonymous, which seems very unlikely.

Date

"Haggai and Zechariah . . . are noteworthy for the chronological precision with which they related their lives and ministries to their historical milieu. This is not the case at all with Malachi. In fact, one of the major problems in a study of this book is that of locating it within a narrow enough chronological framework to provide a Sitz im Leben [situation in life] sufficient to account for its peculiar themes and emphases."⁵

Malachi referred to no datable persons or events in his prophecy, so we must draw our conclusions from implications in the text and traditional understandings of it. Malachi's place at the end of the twelve minor prophets in the Hebrew Bible and modern translations argues for a late date. The Talmud grouped Malachi with Haggai and Zechariah as postexilic prophets.⁶

Malachi's reference to "your governor" (1:8) indicates that he wrote after 538 B.C. when Cyrus the Persian allowed the Jews to return to their land, which was under Persian control. The word translated "governor" is pehah, a Persian title (cf. Ezra 5:3, 6, 14; 6:6-7, 13; Dan. 3:2-3, 27; 6:7). Zerubbabel had this title (Hab. 1:1, 14; 2:2, 21) as did Nehemiah (Neh. 5:14; 12:26). Malachi must have written after the temple had been rebuilt since he referred to worship there (1:6-14; 2:7-9, 13; 3:7-10). This would force a date after 515 B.C. when temple restoration was complete.

Since Malachi addressed many of the same matters that Nehemiah tried to reform, it is tempting to date Malachi during Nehemiah's governorship. Both Malachi and Nehemiah dealt with priestly laxity (Mal. 1:6; Neh. 13:4-9), neglect of tithes (Mal. 3:7-12; Neh. 13:10-13), and intermarriage between Israelites and foreigners (Mal. 2:10-16; Neh. 13:23-28). Some have conjectured that Malachi ministered while Nehemiah was away from Jerusalem.⁷ In the twelfth year of his governorship, Nehemiah returned to Persia for an unknown period of time (Neh. 5:14; 13:6). Malachi probably wrote during the years Nehemiah ministered (445-420 B.C), and perhaps between 432 and 431 B.C., the years when Nehemiah was away from Jerusalem.⁸

Historical Background

Malachi was one of the three post-exilic writing prophets along with Haggai and Zechariah, and he was quite certainly the last one chronologically, even though we cannot be dogmatic about a date for his writing.

The first group of almost 50,000 Jewish exiles returned from Babylonian captivity under Zerubbabel's leadership in 537 B.C. Ezra 1-6 records their experiences. Haggai and Zechariah ministered to these returnees in 520 B.C. and urged them to rebuild the temple. Zechariah's ministry may have continued beyond that year. The events recorded in the Book of Esther took place in Persia between 482 and 473 B.C. A second group of about 5,000 Jews returned in 458 B.C. under Ezra's leadership. Ezra sought to beautify the temple and institute reforms that would purify Israel's worship (Ezra 7-10). Nehemiah led a third group back of about 42, 000 back in 444 B.C, and the events recorded in his book describe what happened between 445 and 420 B.C. including the rebuilding of Jerusalem's wall. Malachi evidently ministered in Jerusalem during that period.

". . . Malachi's concerns are much different from those of either Ezra or Nehemiah, for he was almost wholly transfixed by concerns about the cult [formal worship].⁹

Life was not easy for the returnees during the ministry of the fifth-century restoration prophets. The people continued to live under Gentile (Persian) sovereignty even though they were back in their own land. Harvests were poor, and locust plagues were a problem (3:11). Even after Ezra's reforms and Nehemiah's amazing success in motivating the Jews to rebuild Jerusalem's wall, most of the people remained cold-hearted toward Yahweh. Priests and people were still not observing the Mosaic Law as commanded, as is clear from references in the book to sacrifices, tithes, and offerings (e.g., 1:6; 3:5). Foreign cultures had made deep inroads into the values and practices of God's people. The Israelites still intermarried with Gentiles (2:11), and divorces were quite common (2:16). The spiritual, ethical, and moral tone of the nation was low.

Place of Composition

Malachi ministered in Jerusalem, as is clear from his numerous references to practices that were current in that city and throughout Judah.

Audience and Purpose

The prophet addressed the restoration community of Israelites who had returned to the land not many years earlier from Babylonian captivity. His purpose was to confront them with their sins and to encourage them to pursue holiness.

Theological emphases

Like all the writing prophets, Malachi's chief revelation was the person and work of Yahweh. He presented Israel's God as sovereign over Israel and the whole world and as very patient with His wayward people.

Malachi also used the Mosaic Covenant as the ruler by which he measured Israel's conduct. He pointed out instances of covenant unfaithfulness and urged return to the covenant. He also reminded the Israelites of Yahweh's faithfulness to His covenant promises including promises of future blessing. Thus he sought to motivate his hearers to return to the Lord by convicting them of their sins and converting them to love for their Savior.

His notable messianic prophecy deals with His forerunner (3:1; 4:5). He would be like Elijah and would call the Israelites to repentance (cf. Matt. 11:14; 17:12-13; Mark 9:11-13; Luke 1:17).

Literary form and characteristics

Malachi's style is quite different from that of any other writing prophet. Instead of delivering messages to his audience, he charged them with various sins, six times in all. His was a very confrontational style of address. After each charge, he proceeded to back it up with evidence.

"Even a casual reading shows Malachi's use of rhetorical questions. Seven times he put them into the mouths of his audience (1:2, 6, 7; 2:17; 3:7, 8, 13, and perhaps 2:14). In addition he asked the people several rhetorical questions (e.g., 1:6, 8, 9; 2:10, 15; 3:2).

"The format of 1:2 is typical of Malachi's style. First there is God's statement: I have loved you.' Then follows the popular objection that questions the truth of God's statement--viz., How have you loved us?' Finally there is the justification for God's statement."¹⁰

Malachi used the question and answer method extensively. This method became increasingly popular, and in the time of Christ the rabbis and scribes used it frequently, as did the Lord Jesus. They also used rhetorical questions as a teaching device (cf. Matt. 3:7; 11:7-9; 12:26-27; Luke 14:5; John 18:38; Rom. 3:1-4; 4:1-3; 6:21; 7:7; 1 Cor. 9:7-13; Gal. 3:21; Heb. 1:14).

This book consists of several short paragraphs on various themes. There are no oracles against foreign nations nor any extended burden against Israel. There are no personal experiences to which the prophet referred, yet his style is straightforward, easy to understand, and beautifully designed.

Unity, canonicity, and text

Most scholars view the book as the product of one writer, and there is no textual support for viewing some verses as later additions. The dialog pattern that appears throughout the book argues for its unity. Its canonicity has never been challenged because it appears in all the authoritative lists of canonical books and is quoted in the New Testament. The text is well preserved.

Message¹¹

Malachi prophesied during the times of Nehemiah. The dates of Nehemiah's ministry were about 445-420 B.C. Possibly Malachi ministered during the time when Nehemiah returned to Babylon following the completion of Jerusalem's walls and Nehemiah's term as Governor of Judah (432-431 B.C.). This is only a guess, but it seems likely that God might have moved this prophet to minister when their godly leader was absent from them.

The conditions described in this last prophetical book are the same as those described in the last historical book of the Old Testament. Nehemiah deplored the defiled and corrupted priesthood, and Malachi's central charge was that the priesthood had corrupted the covenant (cf. Neh. 13:29 and Mal. 2:8). Nehemiah dealt with the mixed marriages and the evil that resulted from this condition, and Malachi spoke against the same evil (cf. Neh. 13:23-25 and Mal. 2:11-12). Nehemiah charged the people with neglecting the support of the priests so the priests had to become farmers to support themselves, and Malachi addressed the same condition and its underlying spiritual cause (cf. Neh. 13:10-11 and Mal. 3:8-10).

Ezra and Nehemiah had sought to correct certain external conditions as well as certain internal conditions that characterized the Jews who returned from Babylonian captivity. The external conditions that needed correcting were the rebuilding of the altar of sacrifice, the temple, and the walls of Jerusalem. They were successful in changing these external conditions, but they were less successful in changing the internal conditions of the people. It is these conditions that Malachi addressed.

Malachi charged the Jews with seven specific sins. In each case his contemporaries responded by challenging his criticism. They said, "How have we done that?" (cf. 1:2, 6; 2:14, 17; 3:7, 8, 13). Their response indicated a hardness of heart, a resistance to deal with the internal conditions in their hearts that needed correcting. Malachi revealed the sensitivity of Yahweh to their condition and the insensitivity of the people to it. They believed that since they were serving God as He had directed He was pleased with them. Malachi said that their hearts were not right with God, and that He was not pleased with them. The people had a form of godliness, but they were devoid of the power of godliness.

Malachi is different from Haggai and Zechariah, the other two postexilic prophets. Haggai's mission was to stimulate the returnees to finish the temple reconstruction. Zechariah's mission was the same but also to reveal the future as a hope that would inspire them to work. Malachi's mission was to move the returnees to get back into fellowship with their God. Haggai focused on the material, Zechariah on the material and the spiritual, and Malachi on the spiritual.

Specifically, Malachi revealed three things to the physically restored Jews to move them to spiritual restoration: the unfailing love of Yahweh, their failures, and the secrets of strength in an age of failure. Let me explain each of these major revelations.

First, Malachi revealed the unfailing love of Yahweh for His people. This is the master theme that recurs throughout the book. It is like the main melody that keeps coming back in a great piece of music. We find this theme introduced at the very beginning of the book (1:1-2a). We could render it, "I have loved you in the past, I love you in the present, and I will love you in the future." In other words, this is a revelation of the continual, unfailing love of Yahweh for His people. His love for His chosen people was constant. This is a wonderful declaration especially when we remember that it came to the Jews when they had no king, no high priest, and no spiritual power--only an outward form of worship in which the people trusted. Bear in mind, too, that this is the last prophetic message that came to the Jews before 400 years of silence from heaven and the provision of their Messiah.

It is a message that God still loved His people as He always had and as He always would. The dominant theme in this book is God's "I love you." As we hear the sub-themes of Israel's sevenfold spiritual failures, this major theme constantly keeps coming back and reminding us of God's love in spite of His people's many sins. The mixing of these themes reveals that God was conscious of His people's sins and loved them anyway. So the book is not only a revelation of the constancy of God's love but also a revelation of the constancy of His love in view of His consciousness of their sins. The chief sinfulness of form without reality is that it hurts the heart of God because it expresses a heartless response to God's love.

Second, Malachi reveals human failure. It clarifies that no motive other than love for God can sustain a proper spiritual relationship with God (cf. John 21:15-17). It is possible to attend the place of worship, to go through the motions of worship, and even to make sacrifices of worship, and still not worship God--to have no fellowship with God. When these Jews lost their love for Yahweh, all their religious observances became as a noisy gong and as a clanging cymbal, noise but not music.

When true love departs, a certain callousness sets in. We see this in the people's response to the Lord's reminder of His love for them. They replied, "How have you loved us?" (1:2). That attitude is the root of all sin (cf. Gen. 3). Since this is how these Jews felt, it is no wonder that, as Malachi pointed out, they failed God in so many other specific ways. The hour in which we begin to cease to love God is the hour in which we begin to wonder whether God really loves us. Then our worship of God, if we continue it, becomes only formal, not real. Then there is no real power in our lives, only a form of godliness.

Third, Malachi reveals the secrets of strength in an age of failure. We hear this theme in 3:16. There was a smaller remnant among the remnant who returned from Babylon. This faithful remnant listened to and heeded the prophet's words. Notice what they did that led God to take note of them and to honor them in a special way.

They feared the Lord. "Fear" is the term that throughout the Old Testament refers to someone's reverence for the Lord that arises from an awareness of His love, on the one hand, and His wrath, on the other. Some of Malachi's hearers, reminded of His constant love for them, feared Him. And they esteemed His name. That is, they gave some thought to the wealth of goodness that had flowed, was flowing, and would flow from Himself. God's names reveal aspects of His character, for instance, Yahweh Jirah, Yahweh Nissi, Yahweh Shalom, Yahweh Tsidkenu, Yahweh Shammah, etc. As these people meditated on their God, as He had revealed Himself, they remembered how rich they were. Proverbs 18:10 says, "The name of the Lord is a strong tower; the righteous runs into it and is safe." These Jews had nowhere else to run. Their nation was no longer grand and glorious, their priests had corrupted the covenant, and the kings had passed away. All they had left was the name of their God, so some of them thought about that and found wealth in their spiritual poverty.

Notice that these remnant Jews who feared the Lord "spoke to one another" (3:16). Not only did they think on the name of the Lord individually, but they also shared their common thoughts with one another. That is the essence of fellowship. So a second resource for times when people fail to have fellowship with God because of lack of love for Him is fellowship with like-minded believers who do appreciate His name.

The result of this activity, fearing the Lord and having fellowship with the faithful, was that "the Lord gave attention and heard" (3:16). The word translated "gave attention" means "hearkened," as when a dog picks up its ears when it hears its master's voice. What these people did caught the Lord's attention. He hearkened to them, and He "heard" or listened attentively to what they said. God always listens carefully to the conversation of those who bind themselves together with other believers who genuinely fear Him and who reflect on His great name.

The fourth secret of strength is hope (4:1-2). Malachi revealed that the sun of righteousness will appear. That is, righteousness will dawn on the earth like the rising sun. This will happen when Jesus Christ appears bringing righteousness to the earth. Then two things will happen. He will burn up, like the sun, what is dead and dry, those whose relationship with God is only a formal one. But He will also provide healing for those whose relationship with Him is real, those who love to meditate on God and fear Him. Thus the same sun will burn some and heal others. This happened initially when Jesus came the first time, but it will happen finally when He comes the second time.

The last word of the Old Testament is a reminder of the coming of this day of the Lord. So is the last word of the New Testament, the Book of Revelation. Therefore it must be very important that all people remember that this day is coming and live in the light of it. Let us, too, live by meditating on God and fearing Him, maintaining fellowship with others who do the same, with our eyes on the horizon of history waiting for "the blessed hope and the glorious appearing of our great God and Savior, Jesus Christ" (Titus 2:13).

I would summarize the message of this book this way. Appreciating God's constant love is the key to revitalizing present spiritual life and assuring future divine blessing.

Constable: Malachi (Outline)

Outline

I. Heading 1:1

II. Oracle one: Yahweh's love for Israel 1:2-5

III. Oracle two: The priests' illicit practices and indifferent attitudes 1:6-2:9

A. The priests' sins 1:6-14

1. Disrespectful service 1:6-7

2. Disqualified sacrifices 1:8-10

3. Disdainful attitudes 1:11-14

B. The priests' warning 2:1-9

IV. Oracle three: The people's mixed marriages and divorces 2:10-16

V. Oracle four: The problem of God's justice 2:17-3:6

VI. Oracle five: The people's sin of robbing God 3:7-12

VII. Oracle six: The arrogant and the humble 3:13-4:3

A. The people's arrogance 3:13-15

B. The remnant's humility 3:16

C. The coming judgment of Israel 3:17-4:3

VIII. A concluding promise and warning 4:4-6

Constable: Malachi

Malachi

Bibliography

Alden, Robert L. "Malachi." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Blaising, Craig A. "Malachi." In The Bible Knowledge Commentary: Old Testament, pp. 1573-89. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Childs, Brevard. Introduction to the Old Testament as Scripture. Philadelphia: Fortress Press, 1979.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. London: SCM, 1967.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Kalluveettil, Paul. Declaration and Covenant. Rome: Pontifical Biblical Institute, 1982.

McCarthy, Dennis J. Treaty and Covenant. Rome: Pontifical Biblical Institute, 1963.

Merrill, Eugene H. An Exegetical Commentary: Haggai, Zechariah, Malachi. Chicago: Moody Press, 1994.

Moran, William L. "The Ancient Near Eastern Background of the Love of God in Deuteronomy." Catholic Biblical Quarterly 25 (1963):77-87.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Copyright 2003 by Thomas L. Constable

Haydock: Malachi (Book Introduction)

THE PROPHECY OF MALACHIAS.

INTRODUCTION.

Malachias, whose name signifies "the angel of the Lord," was contemporary with Nehemias, and by some is believed to have been the same person with Esdras. He was the last of the prophets, in the order of time, and flourished about four hundred years before Christ. He foretells the coming of Christ; the reprobation of the Jews and their sacrifices; and the calling of the Gentiles, who shall offer up to God in every place an acceptable sacrifice. (Challoner) --- He also clearly speaks of the twofold coming of Christ, preceded by [John] the Baptist and by Elias. Nothing is known for certain respecting this prophet. He inveighs against the same crimes as Nehemias, to whose covenant he alludes, chap. ii. 4. None was afterwards recognized for a prophet till the Baptist appeared. (Calmet) --- Both priests and people are here reproved, and the Jewish law yields to that of Christ. (Worthington) --- No date is prefixed no more than to the works of Jonas, Nahum, &c. St. Jerome seems to fix on the seventh year of Artaxerxes, when Esrdras came to Jerusalem. Liber ejus pro titulo sit. (Haydock)

Gill: Malachi (Book Introduction)

INTRODUCTION TO MALACHI

This book, in the Hebrew copies, is called "Sepher Malachi", the Book of Malachi; in the Vulgate Latin version, "the Prophecy of Malachi"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Malachi"; According to Lactantius ^a, Zechariah was the last of the prophets; but the more commonly received opinion, and the truest, is, that Malachi was the last; hence Aben Ezra calls him Myaybnh Pwo, "the end of the prophets"; and by Kimchi he is said to be, Mbv Nwrxa "the last of them"; and sometimes, by the Rabbins, Myaybnh Mtwx, "the seal of the prophets" ^b; by whom they are all sealed up, concluded, and finished. His name signifies "my angel", as is commonly said; though Hillerus ^c makes it to signify "the angel of the Lord"; hence some have thought that he was not a man, but an angel; and so the Septuagint render ykalm dyb, in the first verse Mal 1:1, "by the hand of his angel"; and others have thought that the book takes its name, not from the author of it, but from the mention that is made of the messenger or angel of the Lord, John the Baptist, in Mal 3:1 but the more prevailing opinion is, that Malachi is the name of a man, the writer of the book, about whom the Jews have been divided. Rab Nachman says Malachi was Mordecai; and that he was so called because he was second to the king. R. Joshua ben Korcha contradicts him, and affirms Malachi is Ezra; and to him agrees the Chaldee paraphrase on Mal 1:1 which says, that Malachi, his name is called Ezra the scribe; but, as Kimchi observes, Ezra is never called a prophet, as Malachi is, only a scribe; wherefore in the Talmud ^d, where this matter is debated, it is concluded thus; but the wise men say, Malachi is his name; that is, it is the proper name of a man; there was a man of this name, that wrote this prophecy; not Mordecai, nor Ezra, nor Zerubbabel, nor Nehemiah, as some have thought; but Malachi: and if the accounts of Epiphanius ^e and Isidore ^f are to be credited, this prophet was born at Sapho, in the tribe of Zebulun; and had his name from his beautiful form, and unblemished life; and that he died very young, and was buried in his own field. The time of his prophesying is not agreed on: the Jews commonly make him contemporary with Haggai and Zechariah; they say ^g that Haggai, Zechariah, and Malachi, all of them prophesied in the second year of Darius; and Ganz, their chronologer ^h, places the death of these prophets together in one year; but he seems to be later than they: Haggai prophesied before the building of the temple; Zechariah about the time of it; and Malachi after it, when the temple was rebuilt, and the worship of God restored and settled; and when both priests and people were become very corrupt and degenerate, of which he complains; so that it is possible that he might live a century after the other prophets, and about four centuries before the coming of Christ, during which time prophecy ceased; though some think he lived not long before the times of Christ, which is not probable. Bishop Usher ⁱ makes him contemporary with Nehemiah, and places him in the year 416 B.C.; and Mr. Whiston ^k in the year 400 B.C.; Mr. Bedford ^l in the year 424 B.C.: however, this book has been always accounted authentic, and a part of the canon of the Scripture; and is confirmed by the passages cited out of it, and the references made unto it, in the New Testament, Mat 11:10. The general design of it is to reprove the Jews for their ingratitude to the Lord, their neglect and contempt of his worship, and breach of his laws; and to raise in the minds of the truly godly an expectation of the Messiah, and his forerunner, John the Baptist.

Gill: Malachi 3 (Chapter Introduction)

INTRODUCTION TO MALACHI 3

This chapter begins with a prophecy of John the Baptist, the forerunner of Christ; and of the coming of Christ, and the effects and consequences of it, with respect both to the righteous and the wicked; and it contains accusations and charges of sin against the Jews, intermixed with exhortations to repentance. John the Baptist is promised to be sent, and is described by his office as a messenger, and by his work, to prepare the way of the Lord; and the Messiah is prophesied of, who is described by his characters; with respect to himself, the Lord and Messenger of the covenant; with respect to the truly godly among the Jews, as the object of their desire and delight; whose coming is spoken of as a certain thing, and which would be sudden; and the place is mentioned he should come into, Mal 3:1 and this his coming is represented as terrible to the wicked, and as trying and purifying to the righteous, expressed by the various similes of a refiner's fire, and fuller's soap; and the end answered by it, their offering a righteous offering to the Lord, Mal 3:2 but with respect to the wicked, he declares he should be a swift witness against them, whose characters are particularly given, and this assured from his immutability; the consequence of which to the saints is good, being their security from destruction, Mal 3:5 and next a charge is commenced against the wicked Jews, as that in general they had for a long time revolted from the Lord, and were guilty of sins of omission and commission, and are therefore exhorted to return to the Lord, with a promise that he will return to them, and yet they refuse, Mal 3:7 and, in particular, that they were guilty of sacrilege, and so accounted, even the whole nation, in withholding tithes and sacrifices, which they are exhorted to bring in; to which they are encouraged with promises of blessings of prosperity and protection, Mal 3:8 and that they had spoken impudent and blasphemous words against the Lord; which, though excepted to, is proved by producing their own words, Mal 3:13 and by the contrary behaviour of those that feared the Lord, who were taken notice of by him, and were dear unto him, Mal 3:16 wherefore it is suggested, that the time would come when there would be a manifest difference made between the one and the other, Mal 3:18.