<hi type="bold">16. every one ... left--</hi>(<reference osisRef="Isa.66.19">Is 66:19</reference>, <reference osisRef="Isa.66.23">23</reference>). God will conquer all the foes of the Church. Some He will destroy; others He will bring into willing subjection.

<hi type="bold">from year to year--</hi>literally, "from the sufficiency of a year in a year."

<hi type="bold">feast of tabernacles--</hi>The other two great yearly feasts, passover and pentecost, are not specified, because, their antitypes having come, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost two thousand years of their dispersion. So it was kept on their return from the Babylonian dispersion (<reference osisRef="Neh.8.14-Neh.8.17">Ne 8:14-17</reference>). It was the feast on which Jesus made His triumphal entry into Jerusalem (<reference osisRef="Matt.21.8">Mt 21:8</reference>); a pledge of His return to His capital to reign (compare <reference osisRef="Lev.23.34">Le 23:34</reference>, 39, 40, 42; <reference osisRef="Rev.7.9">Re 7:9</reference>; <reference osisRef="Rev.21.3">21:3</reference>). A feast of peculiar joy (<reference osisRef="Ps.118.15">Psa 118:15</reference>; <reference osisRef="Hos.12.9">Ho 12:9</reference>). The feast on which Jesus gave the invitation to the living waters of salvation ("Hosanna," save us now, was the cry, <reference osisRef="Matt.21.9">Mt 21:9</reference>; compare <reference osisRef="Ps.118.25">Psa 118:25</reference>, <reference osisRef="Ps.118.26">26</reference>) (<reference osisRef="John.7.2">Joh 7:2</reference>, <reference osisRef="John.7.37">37</reference>). To the Gentiles, too, it will be significant of perfected salvation after past wanderings in a moral wilderness, as it originally commemorated the ingathering of the harvest. The seedtime of tears shall then have issued in the harvest of joy [Moore]. "All the nations" could not possibly in person go up to the feast, but they may do so by representatives.

16. every one... left-- (Is 66:19, 23). God will conquer all the foes of the Church. Some He will destroy; others He will bring into willing subjection. from year to year-- literally, "from the sufficiency of a year in a year." feast of tabernacles-- The other two great yearly feasts, passover and pentecost, are not specified, because, their antitypes having come, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost two thousand years of their dispersion. So it was kept on their return from the Babylonian dispersion (Ne 8:14-17). It was the feast on which Jesus made His triumphal entry into Jerusalem (Mt 21:8); a pledge of His return to His capital to reign (compare Le 23:34, 39, 40, 42; Re 7:9; 21:3). A feast of peculiar joy (Psa 118:15; Ho 12:9). The feast on which Jesus gave the invitation to the living waters of salvation ("Hosanna," save us now, was the cry, Mt 21:9; compare Psa 118:25, 26) (Joh 7:2, 37). To the Gentiles, too, it will be significant of perfected salvation after past wanderings in a moral wilderness, as it originally commemorated the ingathering of the harvest. The seedtime of tears shall then have issued in the harvest of joy [Moore]. "All the nations" could not possibly in person go up to the feast, but they may do so by representatives.


<hi type="bold">17. no rain--</hi>including every calamity which usually follows in the East from want of rain, namely, scarcity of provisions, famine, pestilence, &c. Rain is the symbol also of God's favor (<reference osisRef="Hos.6.3">Ho 6:3</reference>). That there shall be unconverted men under the millennium appears from the outbreak of Gog and Magog at the end of it (<reference osisRef="Rev.20.7-Rev.20.9">Re 20:7-9</reference>); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than the Jews go as missionaries to the Gentiles (<reference osisRef="Isa.2.2">Is 2:2</reference>; <reference osisRef="Mic.5.7">Mi 5:7</reference>). However, <reference osisRef="Isa.66.19">Is 66:19</reference> may imply the converse.

17. no rain-- including every calamity which usually follows in the East from want of rain, namely, scarcity of provisions, famine, pestilence, &c. Rain is the symbol also of God's favor (Ho 6:3). That there shall be unconverted men under the millennium appears from the outbreak of Gog and Magog at the end of it (Re 20:7-9); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than the Jews go as missionaries to the Gentiles (Is 2:2; Mi 5:7). However, Is 66:19 may imply the converse.


<hi type="bold">18. if ... Egypt go not up--</hi>specified as Israel's ancient foe. If Egypt go not up, and so there be no rain on them (a judgment which Egypt would condemn, as depending on the Nile's overflow, not on rain), there shall be the plague ... . Because the guilty are not affected by one judgment, let them not think to escape, for God has other judgments which shall plague them. Maurer translates, "If Egypt go not up, upon them also there shall be none" (no rain). <reference osisRef="Ps.105.32">Psa 105:32</reference> mentions "rain" in Egypt. But it is not their main source of fertility.

18. if... Egypt go not up-- specified as Israel's ancient foe. If Egypt go not up, and so there be no rain on them (a judgment which Egypt would condemn, as depending on the Nile's overflow, not on rain), there shall be the plague.... Because the guilty are not affected by one judgment, let them not think to escape, for God has other judgments which shall plague them. Maurer translates, "If Egypt go not up, upon them also there shall be none" (no rain). Psa 105:32 mentions "rain" in Egypt. But it is not their main source of fertility.


<hi type="bold">19. punishment--</hi>literally, "sin"; that is, "punishment for sin."

19. punishment-- literally, "sin"; that is, "punishment for sin."


<hi type="bold">20. shall there be upon the bells--</hi>namely, this inscription, "Holiness to the Lord," the same as was on the miter of the high priest (<reference osisRef="Exod.28.36">Ex 28:36</reference>). This implies that all things, even the most common, shall be sacred to Jehovah, and not merely the things which under the law had peculiar sanctity attached to them. The "bells" were metal plates hanging from the necks of horses and camels as ornaments, which tinkled (as the Hebrew root means) by striking against each other. Bells attached to horses are found represented on the walls of Sennacherib's palace at Koyunjik.

<hi type="bold">pots ... like ... bowls--</hi>the vessels used for boiling, for receiving ashes, &c., shall be as holy as the bowls used for catching the blood of the sacrificial victims (see on <reference osisRef="Zech.9.15">Zec 9:15</reference>; <reference osisRef="1Sam.2.14">1Sa 2:14</reference>). The priesthood of Christ will be explained more fully both by the Mosaic types and by the New Testament in that temple of which Ezekiel speaks. Then the Song of Solomon, now obscure, will be understood, for the marriage feast of the Lamb will be celebrated in heaven (<reference osisRef="Rev.19.1-Rev.19.21">Re 19:1-21</reference>), and on earth it will be a Solomonic period, peaceful, glorious, and nuptial. There will be no king but a prince; the sabbatic period of the judges will return, but not with the Old Testament, but New Testament glory (<reference osisRef="Isa.1.26">Is 1:26</reference>; <reference osisRef="Ezek.45.1-Ezek.45.25">Eze 45:1-25</reference>) [Roos].

20. shall there be upon the bells-- namely, this inscription, "Holiness to the Lord," the same as was on the miter of the high priest (Ex 28:36). This implies that all things, even the most common, shall be sacred to Jehovah, and not merely the things which under the law had peculiar sanctity attached to them. The "bells" were metal plates hanging from the necks of horses and camels as ornaments, which tinkled (as the Hebrew root means) by striking against each other. Bells attached to horses are found represented on the walls of Sennacherib's palace at Koyunjik. pots... like... bowls-- the vessels used for boiling, for receiving ashes, &c., shall be as holy as the bowls used for catching the blood of the sacrificial victims (see on Zec 9:15; 1Sa 2:14). The priesthood of Christ will be explained more fully both by the Mosaic types and by the New Testament in that temple of which Ezekiel speaks. Then the Song of Solomon, now obscure, will be understood, for the marriage feast of the Lamb will be celebrated in heaven (Re 19:1-21), and on earth it will be a Solomonic period, peaceful, glorious, and nuptial. There will be no king but a prince; the sabbatic period of the judges will return, but not with the Old Testament, but New Testament glory (Is 1:26; Eze 45:1-25) [Roos].


<hi type="bold">21. every pot--</hi>even in private houses, as in the temple, shall be deemed holy, so universal shall be the consecration of all things and persons to Jehovah.

<hi type="bold">take of them--</hi>as readily as they would take of the pots of the temple itself, whatever number they wanted for sacrifice.

<hi type="bold">no ... Canaanite--</hi>no unclean or ungodly person (<reference osisRef="Isa.35.8">Is 35:8</reference>; <reference osisRef="Isa.52.1">52:1</reference>; <reference osisRef="Joel.3.17">Joe 3:17</reference>). Compare as to the final state subsequent to the millennium, <reference osisRef="Rev.21.27">Re 21:27</reference>; <reference osisRef="Rev.22.15">22:15</reference>. Maurer not so well translates "merchant" here, as in <reference osisRef="Prov.31.24">Pr 31:24</reference>. If a man would have the beginnings of heaven, it must be by absolute consecration of everything to God on earth. Let his life be a liturgy, a holy service of acted worship [Moore]. <chapter eID="Zech.14"/>

21. every pot-- even in private houses, as in the temple, shall be deemed holy, so universal shall be the consecration of all things and persons to Jehovah. take of them-- as readily as they would take of the pots of the temple itself, whatever number they wanted for sacrifice. no... Canaanite-- no unclean or ungodly person (Is 35:8; 52:1; Joe 3:17). Compare as to the final state subsequent to the millennium, Re 21:27; 22:15. Maurer not so well translates "merchant" here, as in Pr 31:24. If a man would have the beginnings of heaven, it must be by absolute consecration of everything to God on earth. Let his life be a liturgy, a holy service of acted worship [Moore].


<milestone n="THE BOOK OF MALACHI" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF MALACHI</title>

THE BOOK OF MALACHI


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">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 <reference osisRef="Hag.1.13">Hag 1:13</reference>). 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; 3:1-10). Both alike censure the abuses still unreformed (<reference osisRef="Neh.13.5">Ne 13:5</reference>, <reference osisRef="Neh.13.15-Neh.13.22">15-22</reference>, <reference osisRef="Neh.13.23-Neh.13.30">23-30</reference>), 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 (<reference osisRef="Neh.6.7">Ne 6:7</reference>) 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 (<reference osisRef="Ezra.2.64">Ezr 2:64</reference>). Even these became intermingled with the heathen around during the sixty years passed over by Ezra in silence (<reference osisRef="Ezra.9.6-Ezra.9.15">Ezr 9:6-15</reference>; <reference osisRef="Neh.1.3">Ne 1:3</reference>). 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--</hi>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" (<reference osisRef="Dan.9.25">Da 9:25</reference>) 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 (<reference osisRef="Neh.13.6">Ne 13:6</reference>). 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 (<reference osisRef="Matt.11.10">Mt 11:10</reference>; <reference osisRef="Matt.17.12">17:12</reference>; <reference osisRef="Mark.1.2">Mr 1:2</reference>; <reference osisRef="1Cor.9.11">9:11</reference>, <reference osisRef="1Cor.9.12">12</reference>; <reference osisRef="Luke.1.17">Lu 1:17</reference>; <reference osisRef="Rom.9.13">Ro 9:13</reference>).
 <title type="x-s">CHAPTER 1</title> <title type="x-s3">Mal 1:1-14. God's Love: Israel's Ingratitude: THE Priests' Mercenary Spirit: A Gentile Spiritual Priesthood Shall Supersede Them.</title>

<hi type="bold">1. burden--</hi>heavy sentence.

<hi type="bold">to Israel--</hi>represented now by the two tribes of Judah and Benjamin, with individuals of the ten tribes who had returned with the Jews from Babylon. So "Israel" is used, <reference osisRef="Ezra.7.10">Ezr 7:10</reference>. Compare <reference osisRef="2Chr.21.2">2Ch 21:2</reference>, "Jehoshaphat king of Israel," where Judah, rather than the ten tribes, is regarded as the truest representative of Israel (compare <reference osisRef="2Chr.12.6">2Ch 12:6</reference>; <reference osisRef="2Chr.28.19">28:19</reference>).

<hi type="bold">Malachi--</hi>see Introduction. God sent no prophet after him till John the Baptist, the forerunner of Christ, in order to enflame His people with the more ardent desire for Him, the great antitype and fulfiller of prophecy.

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; 3:1-10). Both alike censure the abuses still unreformed (Ne 13:5, 15-22, 23-30), 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 (Ne 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; Ne 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" (Da 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 (Ne 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 (Mt 11:10; 17:12; Mr 1:2; 9:11, 12; Lu 1:17; Ro 9:13). CHAPTER 1 Mal 1:1-14. God's Love: Israel's Ingratitude: THE Priests' Mercenary Spirit: A Gentile Spiritual Priesthood Shall Supersede Them. 1. burden-- heavy sentence. to Israel-- represented now by the two tribes of Judah and Benjamin, with individuals of the ten tribes who had returned with the Jews from Babylon. So "Israel" is used, Ezr 7:10. Compare 2Ch 21:2, "Jehoshaphat king of Israel," where Judah, rather than the ten tribes, is regarded as the truest representative of Israel (compare 2Ch 12:6; 28:19). Malachi-- see Introduction. God sent no prophet after him till John the Baptist, the forerunner of Christ, in order to enflame His people with the more ardent desire for Him, the great antitype and fulfiller of prophecy.


<hi type="bold">2. I have loved you--</hi>above other men; nay, even above the other descendants of Abraham and Isaac. Such gratuitous love on My part called for love on yours. But the return ye make is sin and dishonor to Me. This which is to be supplied is left unexpressed, sorrow as it were breaking off the sentence [Menochius], (<reference osisRef="Deut.7.8">De 7:8</reference>; <reference osisRef="Hos.11.1">Ho 11:1</reference>).

<hi type="bold">Wherein hast thou loved us?--</hi>In painful contrast to the tearful tenderness of God's love stands their insolent challenge. The root of their sin was insensibility to God's love, and to their own wickedness. Having had prosperity taken from them, they imply they have no tokens of God's love; they look at what God had taken, not at what God had left. God's love is often least acknowledged where it is most manifested. We must not infer God does not love us because He afflicts us. Men, instead of referring their sufferings to their proper cause, their own sin, impiously accuse God of indifference to their welfare [Moore]. Thus Mal 1:1-4 form a fit introduction to the whole prophecy.

<hi type="bold">Was not Esau Jacob's brother?--</hi>and so, as far as dignity went, as much entitled to God's favor as Jacob. My adoption of Jacob, therefore, was altogether by gratuitous favor (<reference osisRef="Rom.9.13">Ro 9:13</reference>). So God has passed by our elder brethren, the angels who kept not their first estate, and yet He has provided salvation for man. The perpetual rejection of the fallen angels, like the perpetual desolations of Edom, attests God's severity to the lost, and goodness to those gratuitously saved. The sovereign eternal purpose of God is the only ground on which He bestows on one favors withheld from another. There are difficulties in referring salvation to the election of God, there are greater in referring it to the election of man [Moore]. Jehovah illustrates His condescension and patience in arguing the case with them.

2. I have loved you-- above other men; nay, even above the other descendants of Abraham and Isaac. Such gratuitous love on My part called for love on yours. But the return ye make is sin and dishonor to Me. This which is to be supplied is left unexpressed, sorrow as it were breaking off the sentence [Menochius], (De 7:8; Ho 11:1). Wherein hast thou loved us?-- In painful contrast to the tearful tenderness of God's love stands their insolent challenge. The root of their sin was insensibility to God's love, and to their own wickedness. Having had prosperity taken from them, they imply they have no tokens of God's love; they look at what God had taken, not at what God had left. God's love is often least acknowledged where it is most manifested. We must not infer God does not love us because He afflicts us. Men, instead of referring their sufferings to their proper cause, their own sin, impiously accuse God of indifference to their welfare [Moore]. Thus Mal 1:1-4 form a fit introduction to the whole prophecy. Was not Esau Jacob's brother?-- and so, as far as dignity went, as much entitled to God's favor as Jacob. My adoption of Jacob, therefore, was altogether by gratuitous favor (Ro 9:13). So God has passed by our elder brethren, the angels who kept not their first estate, and yet He has provided salvation for man. The perpetual rejection of the fallen angels, like the perpetual desolations of Edom, attests God's severity to the lost, and goodness to those gratuitously saved. The sovereign eternal purpose of God is the only ground on which He bestows on one favors withheld from another. There are difficulties in referring salvation to the election of God, there are greater in referring it to the election of man [Moore]. Jehovah illustrates His condescension and patience in arguing the case with them.


<hi type="bold">3. hated--</hi>not positively, but relatively; that is, did not choose him out to be the object of gratuitous favor, as I did Jacob (compare <reference osisRef="Luke.14.26">Lu 14:26</reference>, with <reference osisRef="Matt.10.37">Mt 10:37</reference>; <reference osisRef="Gen.29.30">Ge 29:30</reference>, <reference osisRef="Gen.29.31">31</reference>; <reference osisRef="Deut.21.15">De 21:15</reference>, <reference osisRef="Deut.21.16">16</reference>).

<hi type="bold">laid his mountains ... waste--</hi>that is, his territory which was generally mountainous. Israel was, it is true, punished by the Chaldeans, but Edom has been utterly destroyed; namely, either by Nebuchadnezzar [Rosenmuller], or by the neighboring peoples, Egypt, Ammon, and Moab [Josephus, Antiquities, 10.9,7; Maurer], (<reference osisRef="Jer.49.18">Jr 49:18</reference>).

<hi type="bold">dragons--</hi>jackals [Moore] (compare <reference osisRef="Isa.34.13">Is 34:13</reference>). Maurer translates, "Abodes of the wilderness," from an Arabic root "to stop," or "to abide." English Version is better.

3. hated-- not positively, but relatively; that is, did not choose him out to be the object of gratuitous favor, as I did Jacob (compare Lu 14:26, with Mt 10:37; Ge 29:30, 31; De 21:15, 16). laid his mountains... waste-- that is, his territory which was generally mountainous. Israel was, it is true, punished by the Chaldeans, but Edom has been utterly destroyed; namely, either by Nebuchadnezzar [Rosenmuller], or by the neighboring peoples, Egypt, Ammon, and Moab [Josephus, Antiquities, 10.9,7; Maurer], (Jr 49:18). dragons-- jackals [Moore] (compare Is 34:13). Maurer translates, "Abodes of the wilderness," from an Arabic root "to stop," or "to abide." English Version is better.


<hi type="bold">4. Whereas--</hi>"But if" Edom say [Maurer]. Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate His gratuitous love to Israel, rather than to Edom.

<hi type="bold">border of wickedness--</hi>a region given over to the curse of reprobation [Calvin]. For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still "the border of wickedness," being the resort of the marauding tribes of the desert. Judea's restoration, though delayed, is yet certain.

<hi type="bold">the Lord hath indignation--</hi>"the people of My curse" (<reference osisRef="Isa.34.5">Is 34:5</reference>).

4. Whereas-- "But if" Edom say [Maurer]. Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate His gratuitous love to Israel, rather than to Edom. border of wickedness-- a region given over to the curse of reprobation [Calvin]. For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still "the border of wickedness," being the resort of the marauding tribes of the desert. Judea's restoration, though delayed, is yet certain. the Lord hath indignation-- "the people of My curse" (Is 34:5).


<hi type="bold">5. from the border of Israel--</hi>Ye, restored to your own "borders" in Israel, "from" them shall raise your voices to "magnify the Lord," acknowledging that Jehovah has shown to you a gratuitous favor not shown to Edom, and so ought to be especially "magnified from the borders of Israel."

5. from the border of Israel-- Ye, restored to your own "borders" in Israel, "from" them shall raise your voices to "magnify the Lord," acknowledging that Jehovah has shown to you a gratuitous favor not shown to Edom, and so ought to be especially "magnified from the borders of Israel."


6. Turning from the people to the priests, Jehovah asks, whereas His love to the people was so great, where was their love towards Him? If the priests, as they profess, regard Him as their Father (<reference osisRef="Isa.63.16">Is 63:16</reference>) and Master, let them show the reality of their profession by love and reverential fear (<reference osisRef="Exod.20.12">Ex 20:12</reference>; <reference osisRef="Luke.6.46">Lu 6:46</reference>). He addresses the priests because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "despising His name."

<hi type="bold">Wherein have we despised, &c.--</hi>The same captious spirit of self-satisfied insensibility as prompted their question (Mal 1:2), "Wherein hast Thou loved us?" They are blind alike to God's love and their own guilt.

6. Turning from the people to the priests, Jehovah asks, whereas His love to the people was so great, where was their love towards Him? If the priests, as they profess, regard Him as their Father (Is 63:16) and Master, let them show the reality of their profession by love and reverential fear (Ex 20:12; Lu 6:46). He addresses the priests because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "despising His name." Wherein have we despised, &c.-- The same captious spirit of self-satisfied insensibility as prompted their question (Mal 1:2), "Wherein hast Thou loved us?" They are blind alike to God's love and their own guilt.


<hi type="bold">7. ye offer, &c.--</hi>God's answer to their challenge (Mal 1:6), "Wherein have we despised?"

<hi type="bold">polluted bread--</hi>namely, blemished sacrifices (Mal <reference osisRef="1Cor.8.13">1:8, 13</reference>, 14; <reference osisRef="Deut.15.21">De 15:21</reference>). So "the bread of thy God" is used for "sacrifices to God" (<reference osisRef="Lev.21.8">Le 21:8</reference>).

<hi type="bold">polluted thee--</hi>that is, offered to thee "polluted bread."

<hi type="bold">table of the Lord--</hi>that is, the altar (<reference osisRef="Ezek.41.22">Eze 41:22</reference>) (not the table of showbread). Just as the sacrificial flesh is called "bread."

<hi type="bold">contemptible--</hi>(Mal <reference osisRef="1Cor.12.13">1:12, 13</reference>). Ye sanction the niggardly and blemished offerings of the people on the altar, to gain favor with them. Darius, and probably his successors, had liberally supplied them with victims for sacrifice, yet they presented none but the worst. A cheap religion, costing little, is rejected by God, and so is worth nothing. It costs more than it is worth, for it is worth nothing, and so proves really dear. God despises not the widow's mite, but he does despise the miser's mite [Moore].

7. ye offer, &c.-- God's answer to their challenge (Mal 1:6), "Wherein have we despised?" polluted bread-- namely, blemished sacrifices (Mal 1:8, 13, 14; De 15:21). So "the bread of thy God" is used for "sacrifices to God" (Le 21:8). polluted thee-- that is, offered to thee "polluted bread." table of the Lord-- that is, the altar (Eze 41:22) (not the table of showbread). Just as the sacrificial flesh is called "bread." contemptible-- (Mal 1:12, 13). Ye sanction the niggardly and blemished offerings of the people on the altar, to gain favor with them. Darius, and probably his successors, had liberally supplied them with victims for sacrifice, yet they presented none but the worst. A cheap religion, costing little, is rejected by God, and so is worth nothing. It costs more than it is worth, for it is worth nothing, and so proves really dear. God despises not the widow's mite, but he does despise the miser's mite [Moore].


8. Your earthly ruler would feel insulted, if offered by you the offering with which ye put off God (see <reference osisRef="Lev.22.22">Le 22:22</reference>, <reference osisRef="Lev.22.24">24</reference>).

<hi type="bold">is it not evil?--</hi>Maurer translates, "There is no evil," in your opinion, in such an offering; it is quite good enough for such a purpose.

8. Your earthly ruler would feel insulted, if offered by you the offering with which ye put off God (see Le 22:22, 24). is it not evil?-- Maurer translates, "There is no evil," in your opinion, in such an offering; it is quite good enough for such a purpose.


<hi type="bold">9. now ... beseech God that he will be gracious--</hi>Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you? Far from it.

<hi type="bold">this hath been by your means--</hi>literally, "hand." These contemptible offerings are your doing, as being the priests mediating between God and the people; and think you, will God pay any regard to you (compare Mal <reference osisRef="1Cor.8.10">1:8, 10</reference>)? "Accept thy person" ("face"), Mal 1:8, answers to "regard your persons," in this verse.

9. now... beseech God that he will be gracious-- Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you? Far from it. this hath been by your means-- literally, "hand." These contemptible offerings are your doing, as being the priests mediating between God and the people; and think you, will God pay any regard to you (compare Mal 1:8, 10)? "Accept thy person" ("face"), Mal 1:8, answers to "regard your persons," in this verse.


<hi type="bold">10. Who ... for naught--</hi>Not one even of the least priestly functions (as shutting the doors, or kindling a fire on the altar) would ye exercise without pay, therefore ye ought to fulfil them faithfully (<reference osisRef="1Cor.9.13">1Co 9:13</reference>). Drusius and Maurer translate, "Would that there were absolutely some one of you who would shut the doors of the temple (that is, of the inner court, in which was the altar of burnt offerings), and that ye would not kindle fire on My altar in vain!" Better no sacrifices than vain ones (<reference osisRef="Isa.1.11-Isa.1.15">Is 1:11-15</reference>). It was the duty of some of the priests to stand at the doors of the court of the altar of burnt offerings, and to have excluded blemished victims [Calvin].

10. Who... for naught-- Not one even of the least priestly functions (as shutting the doors, or kindling a fire on the altar) would ye exercise without pay, therefore ye ought to fulfil them faithfully (1Co 9:13). Drusius and Maurer translate, "Would that there were absolutely some one of you who would shut the doors of the temple (that is, of the inner court, in which was the altar of burnt offerings), and that ye would not kindle fire on My altar in vain!" Better no sacrifices than vain ones (Is 1:11-15). It was the duty of some of the priests to stand at the doors of the court of the altar of burnt offerings, and to have excluded blemished victims [Calvin].


<hi type="bold">11. For--</hi>Since ye Jewish priests and people "despise My name" (Mal 1:6), I shall find others who will magnify it (<reference osisRef="Matt.3.9">Mt 3:9</reference>). Do not think I shall have no worshippers because I have not you; for from the east to the west My name shall be great among the Gentiles (<reference osisRef="Isa.66.19">Is 66:19</reference>, <reference osisRef="Isa.66.20">20</reference>), those very peoples whom ye look down upon as abominable.

<hi type="bold">pure offering--</hi>not "the blind, the lame, and the sick," such as ye offer (Mal 1:8). "In every place," implies the catholicity of the Christian Church (<reference osisRef="John.4.21">Joh 4:21</reference>, <reference osisRef="John.4.23">23</reference>; <reference osisRef="1Tim.2.8">1Ti 2:8</reference>). The "incense" is figurative of prayers (<reference osisRef="Ps.141.2">Psa 141:2</reference>; <reference osisRef="Rev.8.3">Re 8:3</reference>). "Sacrifice" is used metaphorically (<reference osisRef="Ps.51.17">Psa 51:17</reference>; <reference osisRef="Heb.13.10">He 13:10</reference>, 15, 16; <reference osisRef="1Pet.2.5">1Pe 2:5</reference>, <reference osisRef="2Cor.2.12">12</reference>). In this sense the reference to the Lord's Supper, maintained by many of the fathers, may be admitted; it, like prayer, is a spiritual offering, accepted through the literal offering of the "Lamb without blemish," once for all slain.

11. For-- Since ye Jewish priests and people "despise My name" (Mal 1:6), I shall find others who will magnify it (Mt 3:9). Do not think I shall have no worshippers because I have not you; for from the east to the west My name shall be great among the Gentiles (Is 66:19, 20), those very peoples whom ye look down upon as abominable. pure offering-- not "the blind, the lame, and the sick," such as ye offer (Mal 1:8). "In every place," implies the catholicity of the Christian Church (Joh 4:21, 23; 1Ti 2:8). The "incense" is figurative of prayers (Psa 141:2; Re 8:3). "Sacrifice" is used metaphorically (Psa 51:17; He 13:10, 15, 16; 1Pe 2:5, 12). In this sense the reference to the Lord's Supper, maintained by many of the fathers, may be admitted; it, like prayer, is a spiritual offering, accepted through the literal offering of the "Lamb without blemish," once for all slain.


12. Renewal of the charge in Mal 1:7.

<hi type="bold">fruit ... meat--</hi>the offerings of the people. The "fruit" is the produce of the altar, on which the priests subsisted. They did not literally say, The Lord's table is contemptible; but their acts virtually said so. They did not act so as to lead the people to reverence, and to offer their best to the Lord on it. The people were poor, and put off God with the worst offerings. The priests let them do so, for fear of offending the people, and so losing all gains from them.

12. Renewal of the charge in Mal 1:7. fruit... meat-- the offerings of the people. The "fruit" is the produce of the altar, on which the priests subsisted. They did not literally say, The Lord's table is contemptible; but their acts virtually said so. They did not act so as to lead the people to reverence, and to offer their best to the Lord on it. The people were poor, and put off God with the worst offerings. The priests let them do so, for fear of offending the people, and so losing all gains from them.


<hi type="bold">13. what a weariness is it!--</hi>Ye regard God's service as irksome, and therefore try to get it over by presenting the most worthless offerings. Compare <reference osisRef="Mic.6.3">Mi 6:3</reference>, where God challenges His people to show wherein is the "weariness" or hardship of His service. Also <reference osisRef="Isa.43.22-Isa.43.24">Is 43:22-24</reference>, wherein He shows that it is they who have "wearied" Him, not He who has wearied them.

<hi type="bold">snuffed at--</hi>despised.

<hi type="bold">it--</hi>the table of the Lord, and the meat on it (Mal 1:12).

<hi type="bold">torn--</hi>namely, by beasts, which it was not lawful to eat, much less to offer (<reference osisRef="Exod.22.31">Ex 22:31</reference>).

<hi type="bold">thus ... offering--</hi>Hebrew, mincha; the unbloody offering of flour, &c. Though this may have been of ordinary ingredients, yet the sacrifices of blemished animals accompanying it rendered it unacceptable.

13. what a weariness is it!-- Ye regard God's service as irksome, and therefore try to get it over by presenting the most worthless offerings. Compare Mi 6:3, where God challenges His people to show wherein is the "weariness" or hardship of His service. Also Is 43:22-24, wherein He shows that it is they who have "wearied" Him, not He who has wearied them. snuffed at-- despised. it-- the table of the Lord, and the meat on it (Mal 1:12). torn-- namely, by beasts, which it was not lawful to eat, much less to offer (Ex 22:31). thus... offering-- Hebrew, mincha; the unbloody offering of flour, &c. Though this may have been of ordinary ingredients, yet the sacrifices of blemished animals accompanying it rendered it unacceptable.


<hi type="bold">14. deceiver--</hi>hypocrite. Not poverty, but avarice was the cause of their mean offerings.

<hi type="bold">male--</hi>required by law (<reference osisRef="Lev.1.3">Le 1:3</reference>, <reference osisRef="1Cor.1.10">10</reference>).

<hi type="bold">great King--</hi>(<reference osisRef="Ps.48.2">Psa 48:2</reference>; <reference osisRef="Matt.5.35">Mt 5:35</reference>).

<hi type="bold">my name ... dreadful among ... heathen--</hi>Even the heathen dread Me because of My judgments; what a reproach this is to you, My people, who fear Me not (Mal 1:6)! Also it may be translated, "shall be feared among," &c. agreeing with the prophecy of the call of the Gentiles (Mal 1:11). <chapter eID="Mal.1"/>

14. deceiver-- hypocrite. Not poverty, but avarice was the cause of their mean offerings. male-- required by law (Le 1:3, 10). great King-- (Psa 48:2; Mt 5:35). my name... dreadful among... heathen-- Even the heathen dread Me because of My judgments; what a reproach this is to you, My people, who fear Me not (Mal 1:6)! Also it may be translated, "shall be feared among," &c. agreeing with the prophecy of the call of the Gentiles (Mal 1:11).


<title type="x-s2">CHAPTER 2</title> <title type="x-s3">Mal 2:1-17. Reproof of the Priests for Violating the Covenant; and the People Also for Mixed Marriages and Unfaithfulness.</title>

<hi type="bold">1. for you--</hi>The priests in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas they encouraged and led them into sin. Ministers cannot sin or suffer alone. They drag down others with them if they fall [Moore].

CHAPTER 2 Mal 2:1-17. Reproof of the Priests for Violating the Covenant; and the People Also for Mixed Marriages and Unfaithfulness. 1. for you-- The priests in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas they encouraged and led them into sin. Ministers cannot sin or suffer alone. They drag down others with them if they fall [Moore].


<hi type="bold">2. lay ... to heart--</hi>My commands.

<hi type="bold">send a curse--</hi>rather, as Hebrew, "the curse"; namely, that denounced in De 27:15-26; 28:15-68.

<hi type="bold">curse your blessings--</hi>turn the blessings you enjoy into curses (<reference osisRef="Ps.106.15">Psa 106:15</reference>).

<hi type="bold">cursed them--</hi>Hebrew, them severally; that is, I have cursed each one of your blessings.

2. lay... to heart-- My commands. send a curse-- rather, as Hebrew, "the curse"; namely, that denounced in De 27:15-26; 28:15-68. curse your blessings-- turn the blessings you enjoy into curses (Psa 106:15). cursed them-- Hebrew, them severally; that is, I have cursed each one of your blessings.


<hi type="bold">3. corrupt, &c.--</hi>literally, "rebuke," answering to the opposite prophecy of blessing (Mal 3:11), "I will rebuke the devourer." To rebuke the seed is to forbid its growing.

<hi type="bold">your--</hi>literally, "for you"; that is, to your hurt.

<hi type="bold">dung of ... solemn feasts--</hi>The dung in the maw of the victims sacrificed on the feast days; the maw was the perquisite of the priests (<reference osisRef="Deut.18.3">De 18:3</reference>), which gives peculiar point to the threat here. You shall get the dung of the maw as your perquisite, instead of the maw.

<hi type="bold">one shall take you away with it--</hi>that is, ye shall be taken away with it; it shall cleave to you wherever ye go [Moore]. Dung shall be thrown on your faces, and ye shall be taken away as dung would be, dung-begrimed as ye shall be (<reference osisRef="1Kgs.14.10">1Ki 14:10</reference>; compare <reference osisRef="Jer.16.4">Jr 16:4</reference>; <reference osisRef="Jer.22.19">22:19</reference>).

3. corrupt, &c.-- literally, "rebuke," answering to the opposite prophecy of blessing (Mal 3:11), "I will rebuke the devourer." To rebuke the seed is to forbid its growing. your-- literally, "for you"; that is, to your hurt. dung of... solemn feasts-- The dung in the maw of the victims sacrificed on the feast days; the maw was the perquisite of the priests (De 18:3), which gives peculiar point to the threat here. You shall get the dung of the maw as your perquisite, instead of the maw. one shall take you away with it-- that is, ye shall be taken away with it; it shall cleave to you wherever ye go [Moore]. Dung shall be thrown on your faces, and ye shall be taken away as dung would be, dung-begrimed as ye shall be (1Ki 14:10; compare Jr 16:4; 22:19).


<hi type="bold">4. ye shall know--</hi>by bitter experience of consequences, that it was with this design I admonished you, in order "that My covenant with Levi might be" maintained; that is, that it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [Maurer] (compare Mal <reference osisRef="2Cor.5.6">2:5, 6</reference>). Malachi's function was that of a reformer, leading back the priests and people to the law (Mal 4:4).

4. ye shall know-- by bitter experience of consequences, that it was with this design I admonished you, in order "that My covenant with Levi might be" maintained; that is, that it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [Maurer] (compare Mal 2:5, 6). Malachi's function was that of a reformer, leading back the priests and people to the law (Mal 4:4).


5-9. He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (compare <reference osisRef="Num.25.11-Num.25.13">Nu 25:11-13</reference>, Phinehas' zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in <reference osisRef="Num.25.13">Nu 25:13</reference>, "everlasting priesthood." "Peace" is specified both here and there. Maurer thus explains it; the Hebrew is, literally, "My covenant was with him, life and peace (to be given him on My part), and I gave them to him: (and on his part) fear (that is, reverence), and he did fear Me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; the latter, the condition, and Levi's steadfastness to it (<reference osisRef="Deut.33.8">De 33:8</reference>, <reference osisRef="Deut.33.9">9</reference>). The Jewish priests self-deceivingly claimed the privileges of the covenant, while neglecting the conditions of it, as if God were bound by it to bless them, while they were free from all the obligation which it imposed to serve Him. The covenant is said to be not merely "of life and peace," but "life and peace"; for the keeping of God's law is its own reward (<reference osisRef="Ps.19.11">Psa 19:11</reference>).

5-9. He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (compare Nu 25:11-13, Phinehas' zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in Nu 25:13, "everlasting priesthood." "Peace" is specified both here and there. Maurer thus explains it; the Hebrew is, literally, "My covenant was with him, life and peace (to be given him on My part), and I gave them to him: (and on his part) fear (that is, reverence), and he did fear Me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; the latter, the condition, and Levi's steadfastness to it (De 33:8, 9). The Jewish priests self-deceivingly claimed the privileges of the covenant, while neglecting the conditions of it, as if God were bound by it to bless them, while they were free from all the obligation which it imposed to serve Him. The covenant is said to be not merely "of life and peace," but "life and peace"; for the keeping of God's law is its own reward (Psa 19:11).


10-16. Reproof of those who contracted marriages with foreigners and repudiated their Jewish wives.

<hi type="bold">10. Have we not all one father?--</hi>Why, seeing we all have one common origin, "do we deal treacherously against one another" ("His brother" being a general expression implying that all are "brethren" and sisters as children of the same Father above (<reference osisRef="1Thess.4.3-1Thess.4.6">1Th 4:3-6</reference>), and so including the wives so injured)? namely, by putting away our Jewish wives, and taking foreign women to wife (compare Mal 2:14 and Mal 2:11; <reference osisRef="Ezra.9.1-Ezra.9.9">Ezr 9:1-9</reference>), and so violating "the covenant" made by Jehovah with "our fathers," by which it was ordained that we should be a people separated from the other peoples of the world (<reference osisRef="Exod.19.5">Ex 19:5</reference>; <reference osisRef="Lev.20.24">Le 20:24</reference>, <reference osisRef="Lev.20.26">26</reference>; <reference osisRef="Deut.7.3">De 7:3</reference>). To intermarry with the heathen would defeat this purpose of Jehovah, who was the common Father of the Israelites in a peculiar sense in which He was not Father of the heathen. The "one Father" is Jehovah (<reference osisRef="Job.31.15">Job 31:15</reference>; <reference osisRef="1Cor.8.6">1Co 8:6</reference>; <reference osisRef="Eph.4.6">Ep 4:6</reference>). "Created us": not merely physical creation, but "created us" to be His peculiar and chosen people (<reference osisRef="Ps.102.18">Psa 102:18</reference>; <reference osisRef="Isa.43.1">Is 43:1</reference>; <reference osisRef="Isa.45.8">45:8</reference>; <reference osisRef="Isa.60.21">60:21</reference>; <reference osisRef="Eph.2.10">Ep 2:10</reference>), [Calvin]. How marked the contrast between the honor here done to the female sex, and the degradation to which Oriental women are generally subjected!

10-16. Reproof of those who contracted marriages with foreigners and repudiated their Jewish wives. 10. Have we not all one father?-- Why, seeing we all have one common origin, "do we deal treacherously against one another" ("His brother" being a general expression implying that all are "brethren" and sisters as children of the same Father above (1Th 4:3-6), and so including the wives so injured)? namely, by putting away our Jewish wives, and taking foreign women to wife (compare Mal 2:14 and Mal 2:11; Ezr 9:1-9), and so violating "the covenant" made by Jehovah with "our fathers," by which it was ordained that we should be a people separated from the other peoples of the world (Ex 19:5; Le 20:24, 26; De 7:3). To intermarry with the heathen would defeat this purpose of Jehovah, who was the common Father of the Israelites in a peculiar sense in which He was not Father of the heathen. The "one Father" is Jehovah (Job 31:15; 1Co 8:6; Ep 4:6). "Created us": not merely physical creation, but "created us" to be His peculiar and chosen people (Psa 102:18; Is 43:1; 45:8; 60:21; Ep 2:10), [Calvin]. How marked the contrast between the honor here done to the female sex, and the degradation to which Oriental women are generally subjected!


<hi type="bold">17. wearied ... Lord--</hi>(<reference osisRef="Isa.43.24">Is 43:24</reference>). This verse forms the transition to Mal 3:1, &c. The Jewish skeptics of that day said virtually, God delighteth in evil-doers (inferring this from the prosperity of the surrounding heathen, while they, the Jews, were comparatively not prosperous: forgetting that their attendance to minor and external duties did not make up for their neglect of the weightier duties of the law; for example, the duty they owed their wives, just previously discussed); or (if not) Where (is the proof that He is) the God of judgment? To this the reply (Mal 3:1) is, "The Lord whom ye seek, and whom as messenger of the covenant (that is, divine ratifier of God's covenant with Israel) ye delight in (thinking He will restore Israel to its proper place as first of the nations), shall suddenly come," not as a Restorer of Israel temporally, but as a consuming Judge against Jerusalem (<reference osisRef="Amos.5.18">Am 5:18</reference>, 19, 20). The "suddenly" implies the unpreparedness of the Jews, who, to the last of the siege, were expecting a temporal deliverer, whereas a destructive judgment was about to destroy them. So skepticism shall be rife before Christ's second coming. He shall suddenly and unexpectedly come then also as a consuming Judge to unbelievers (<reference osisRef="2Pet.3.3">2Pe 3:3</reference>, <reference osisRef="2Pet.3.4">4</reference>). Then, too, they shall affect to seek His coming, while really denying it (<reference osisRef="Isa.5.19">Is 5:19</reference>; <reference osisRef="Jer.17.15">Jr 17:15</reference>; <reference osisRef="Ezek.12.22">Eze 12:22</reference>, <reference osisRef="Ezek.12.27">27</reference>). <chapter eID="Mal.2"/>

17. wearied... Lord-- (Is 43:24). This verse forms the transition to Mal 3:1, &c. The Jewish skeptics of that day said virtually, God delighteth in evil-doers (inferring this from the prosperity of the surrounding heathen, while they, the Jews, were comparatively not prosperous: forgetting that their attendance to minor and external duties did not make up for their neglect of the weightier duties of the law; for example, the duty they owed their wives, just previously discussed); or (if not) Where (is the proof that He is) the God of judgment? To this the reply (Mal 3:1) is, "The Lord whom ye seek, and whom as messenger of the covenant (that is, divine ratifier of God's covenant with Israel) ye delight in (thinking He will restore Israel to its proper place as first of the nations), shall suddenly come," not as a Restorer of Israel temporally, but as a consuming Judge against Jerusalem (Am 5:18, 19, 20). The "suddenly" implies the unpreparedness of the Jews, who, to the last of the siege, were expecting a temporal deliverer, whereas a destructive judgment was about to destroy them. So skepticism shall be rife before Christ's second coming. He shall suddenly and unexpectedly come then also as a consuming Judge to unbelievers (2Pe 3:3, 4). Then, too, they shall affect to seek His coming, while really denying it (Is 5:19; Jr 17:15; Eze 12:22, 27).


<title type="x-s2">CHAPTER 3</title> <title type="x-s3">Mal 3:1-18. Messiah's Coming, Preceded by His Forerunner, to Punish the Guilty for Various Sins, and to Reward Those Who Fear God.</title>

<hi type="bold">1. Behold--</hi>Calling especial attention to the momentous truths which follow. Ye unbelievingly ask, Where is the God of judgment (Mal 2:7)? "Behold," therefore, "I send," &c. Your unbelief will not prevent My keeping My covenant, and bringing to pass in due time that which ye say will never be fulfilled.

<hi type="bold">I will send ... he shall come--</hi>The Father sends the Son: the Son comes. Proving the distinctness of personality between the Father and the Son.

<hi type="bold">my messenger--</hi>John the Baptist; as <reference osisRef="Matt.3.3">Mt 3:3</reference>; <reference osisRef="Matt.11.10">11:10</reference>; <reference osisRef="Mark.1.2">Mr 1:2</reference>, <reference osisRef="1Cor.1.3">3</reference>; <reference osisRef="Luke.1.76">Lu 1:76</reference>; <reference osisRef="1Cor.3.4">3:4</reference>; <reference osisRef="1Cor.7.26">7:26</reference>, <reference osisRef="1Cor.7.27">27</reference>; <reference osisRef="John.1.23">Joh 1:23</reference>, prove. This passage of Malachi evidently rests on that of Isaiah his predecessor (<reference osisRef="Isa.40.3-Isa.40.5">Is 40:3-5</reference>). Perhaps also, as Hengstenberg thinks, "messenger" includes the long line of prophets headed by Elijah (whence his name is put in Mal 4:5 as a representative name), and terminating in John, the last and greatest of the prophets (<reference osisRef="Matt.11.9-Matt.11.11">Mt 11:9-11</reference>). John as the representative prophet (the forerunner of Messiah the representative God-man) gathered in himself all the scattered lineaments of previous prophecy (hence Christ terms him "much more than a prophet," <reference osisRef="Luke.7.26">Lu 7:26</reference>), reproducing all its awful and yet inspiriting utterances: his coarse garb, like that of the old prophets, being a visible exhortation to repentance; the wilderness in which he preached symbolizing the lifeless, barren state of the Jews at that time, politically and spiritually; his topics sin, repentance, and salvation, presenting for the last time the condensed epitome of all previous teachings of God by His prophets; so that he is called pre-eminently God's "messenger." Hence the oldest and true reading of <reference osisRef="Mark.1.2">Mr 1:2</reference> is, "as it is written in Isaiah the prophet"; the difficulty of which is, How can the prophecy of Malachi be referred to Isaiah? The explanation is: the passage in Malachi rests on that in <reference osisRef="Isa.40.3">Is 40:3</reference>, and therefore the original source of the prophecy is referred to in order to mark this dependency and connection.

<hi type="bold">the Lord--</hi>Ha-Adon in Hebrew. The article marks that it is Jehovah (<reference osisRef="Exod.23.17">Ex 23:17</reference>; <reference osisRef="Exod.34.23">34:23</reference>; compare <reference osisRef="Josh.3.11">Jos 3:11</reference>, <reference osisRef="Josh.3.13">13</reference>). Compare <reference osisRef="Dan.9.17">Da 9:17</reference>, where the Divine Son is meant by "for THE Lord's sake." God the speaker makes "the Lord," the "messenger of the covenant," one with Himself. "I will send ... before Me," adding, "THE Lord ... shall ... come"; so that "the Lord" must be one with the "Me," that is, He must be God, "before" whom John was sent. As the divinity of the Son and His oneness with the Father are thus proved, so the distinctness of personality is proved by "I send" and He "shall come," as distinguished from one another. He also comes to the temple as "His temple": marking His divine lordship over it, as contrasted with all creatures, who are but "servants in" it (<reference osisRef="Hag.2.7">Hag 2:7</reference>; <reference osisRef="Heb.3.2">He 3:2</reference>, <reference osisRef="Heb.5.6">5, 6</reference>).

<hi type="bold">whom ye seek ... whom ye delight in--</hi>(see on Mal 2:17). At His first coming they "sought" and "delighted in" the hope of a temporal Saviour: not in what He then was. In the case of those whom Malachi in his time addresses, "whom ye seek ... delight in," is ironical. They unbelievingly asked, When will He come at last? Mal 2:17, "Where is the God of judgment" (<reference osisRef="Isa.5.19">Is 5:19</reference>; <reference osisRef="Amos.5.18">Am 5:18</reference>; <reference osisRef="2Pet.3.3">2Pe 3:3</reference>, <reference osisRef="2Pet.3.4">4</reference>)? In the case of the godly, the desire for Messiah was sincere (<reference osisRef="Luke.2.25">Lu 2:25</reference>, 28). He is called "Angel of God's presence" (<reference osisRef="Isa.63.9">Is 63:9</reference>), also Angel of Jehovah. Compare His appearances to Abraham (<reference osisRef="Gen.18.1">Ge 18:1</reference>, 2, 17, 33), to Jacob (<reference osisRef="Gen.31.11">Ge 31:11</reference>; <reference osisRef="Gen.48.15">48:15</reference>, <reference osisRef="Gen.48.16">16</reference>), to Moses in the bush (<reference osisRef="Exod.3.2-Exod.3.6">Ex 3:2-6</reference>); He went before Israel as the Shekinah (<reference osisRef="Exod.14.19">Ex 14:19</reference>), and delivered the law at Sinai (<reference osisRef="Acts.7.38">Ac 7:38</reference>).

<hi type="bold">suddenly--</hi>This epithet marks the second coming, rather than the first; the earnest of that unexpected coming (<reference osisRef="Luke.12.38-Luke.12.46">Lu 12:38-46</reference>; <reference osisRef="Rev.16.15">Re 16:15</reference>) to judgment was given in the judicial expulsion of the money-changing profaners from the temple by Messiah (<reference osisRef="Matt.21.12">Mt 21:12</reference>, <reference osisRef="Matt.21.13">13</reference>), where also as here He calls the temple His temple. Also in the destruction of Jerusalem, most unexpected by the Jews, who to the last deceived themselves with the expectation that Messiah would suddenly appear as a temporal Saviour. Compare the use of "suddenly" in <reference osisRef="Num.12.4-Num.12.10">Nu 12:4-10</reference>, where He appeared in wrath.

<hi type="bold">messenger of the covenant--</hi>namely, of the ancient covenant with Israel (<reference osisRef="Isa.63.9">Is 63:9</reference>) and Abraham, in which the promise to the Gentiles is ultimately included (<reference osisRef="Gal.4.16">Ga 4:16</reference>, <reference osisRef="Gal.4.17">17</reference>). The gospel at the first advent began with Israel, then embraced the Gentile world: so also it shall be at the second advent. All the manifestations of God in the Old Testament, the Shekinah and human appearances, were made in the person of the Divine Son (<reference osisRef="Exod.23.20">Ex 23:20</reference>, <reference osisRef="Exod.23.21">21</reference>; <reference osisRef="Heb.11.26">He 11:26</reference>; <reference osisRef="Heb.12.26">12:26</reference>). He was the messenger of the old covenant, as well as of the new.

CHAPTER 3 Mal 3:1-18. Messiah's Coming, Preceded by His Forerunner, to Punish the Guilty for Various Sins, and to Reward Those Who Fear God. 1. Behold-- Calling especial attention to the momentous truths which follow. Ye unbelievingly ask, Where is the God of judgment (Mal 2:7)? "Behold," therefore, "I send," &c. Your unbelief will not prevent My keeping My covenant, and bringing to pass in due time that which ye say will never be fulfilled. I will send... he shall come-- The Father sends the Son: the Son comes. Proving the distinctness of personality between the Father and the Son. my messenger-- John the Baptist; as Mt 3:3; 11:10; Mr 1:2, 3; Lu 1:76; 3:4; 7:26, 27; Joh 1:23, prove. This passage of Malachi evidently rests on that of Isaiah his predecessor (Is 40:3-5). Perhaps also, as Hengstenberg thinks, "messenger" includes the long line of prophets headed by Elijah (whence his name is put in Mal 4:5 as a representative name), and terminating in John, the last and greatest of the prophets (Mt 11:9-11). John as the representative prophet (the forerunner of Messiah the representative God-man) gathered in himself all the scattered lineaments of previous prophecy (hence Christ terms him "much more than a prophet," Lu 7:26), reproducing all its awful and yet inspiriting utterances: his coarse garb, like that of the old prophets, being a visible exhortation to repentance; the wilderness in which he preached symbolizing the lifeless, barren state of the Jews at that time, politically and spiritually; his topics sin, repentance, and salvation, presenting for the last time the condensed epitome of all previous teachings of God by His prophets; so that he is called pre-eminently God's "messenger." Hence the oldest and true reading of Mr 1:2 is, "as it is written in Isaiah the prophet"; the difficulty of which is, How can the prophecy of Malachi be referred to Isaiah? The explanation is: the passage in Malachi rests on that in Is 40:3, and therefore the original source of the prophecy is referred to in order to mark this dependency and connection. the Lord-- Ha-Adon in Hebrew. The article marks that it is Jehovah (Ex 23:17; 34:23; compare Jos 3:11, 13). Compare Da 9:17, where the Divine Son is meant by "for THE Lord's sake." God the speaker makes "the Lord," the "messenger of the covenant," one with Himself. "I will send... before Me," adding, "THE Lord... shall... come"; so that "the Lord" must be one with the "Me," that is, He must be God, "before" whom John was sent. As the divinity of the Son and His oneness with the Father are thus proved, so the distinctness of personality is proved by "I send" and He "shall come," as distinguished from one another. He also comes to the temple as "His temple": marking His divine lordship over it, as contrasted with all creatures, who are but "servants in" it (Hag 2:7; He 3:2, 5, 6). whom ye seek... whom ye delight in-- (see on Mal 2:17). At His first coming they "sought" and "delighted in" the hope of a temporal Saviour: not in what He then was. In the case of those whom Malachi in his time addresses, "whom ye seek... delight in," is ironical. They unbelievingly asked, When will He come at last? Mal 2:17, "Where is the God of judgment" (Is 5:19; Am 5:18; 2Pe 3:3, 4)? In the case of the godly, the desire for Messiah was sincere (Lu 2:25, 28). He is called "Angel of God's presence" (Is 63:9), also Angel of Jehovah. Compare His appearances to Abraham (Ge 18:1, 2, 17, 33), to Jacob (Ge 31:11; 48:15, 16), to Moses in the bush (Ex 3:2-6); He went before Israel as the Shekinah (Ex 14:19), and delivered the law at Sinai (Ac 7:38). suddenly-- This epithet marks the second coming, rather than the first; the earnest of that unexpected coming (Lu 12:38-46; Re 16:15) to judgment was given in the judicial expulsion of the money-changing profaners from the temple by Messiah (Mt 21:12, 13), where also as here He calls the temple His temple. Also in the destruction of Jerusalem, most unexpected by the Jews, who to the last deceived themselves with the expectation that Messiah would suddenly appear as a temporal Saviour. Compare the use of "suddenly" in Nu 12:4-10, where He appeared in wrath. messenger of the covenant-- namely, of the ancient covenant with Israel (Is 63:9) and Abraham, in which the promise to the Gentiles is ultimately included (Ga 4:16, 17). The gospel at the first advent began with Israel, then embraced the Gentile world: so also it shall be at the second advent. All the manifestations of God in the Old Testament, the Shekinah and human appearances, were made in the person of the Divine Son (Ex 23:20, 21; He 11:26; 12:26). He was the messenger of the old covenant, as well as of the new.


2. (Mal 4:1; <reference osisRef="Rev.6.16">Re 6:16</reference>, <reference osisRef="Rev.6.17">17</reference>). The Messiah would come, not, as they expected, to flatter the theocratic nation's prejudices, but to subject their principles to the fiery test of His heart-searching truth (<reference osisRef="Matt.3.10-Matt.3.12">Mt 3:10-12</reference>), and to destroy Jerusalem and the theocracy after they had rejected Him. His mission is here regarded as a whole from the first to the second advent: the process of refining and separating the godly from the ungodly beginning during Christ's stay on earth, going on ever since, and about to continue till the final separation (<reference osisRef="Matt.25.31-Matt.25.46">Mt 25:31-46</reference>). The refining process, whereby a third of the Jews is refined as silver of its dross, while two-thirds perish, is described, <reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference> (compare <reference osisRef="Isa.1.25">Is 1:25</reference>).

2. (Mal 4:1; Re 6:16, 17). The Messiah would come, not, as they expected, to flatter the theocratic nation's prejudices, but to subject their principles to the fiery test of His heart-searching truth (Mt 3:10-12), and to destroy Jerusalem and the theocracy after they had rejected Him. His mission is here regarded as a whole from the first to the second advent: the process of refining and separating the godly from the ungodly beginning during Christ's stay on earth, going on ever since, and about to continue till the final separation (Mt 25:31-46). The refining process, whereby a third of the Jews is refined as silver of its dross, while two-thirds perish, is described, Zec 13:8, 9 (compare Is 1:25).


<hi type="bold">3. sit--</hi>The purifier sits before the crucible, fixing his eye on the metal, and taking care that the fire be not too hot, and keeping the metal in, only until he knows the dross to be completely removed by his seeing his own image reflected (<reference osisRef="Rom.8.29">Ro 8:29</reference>) in the glowing mass. So the Lord in the case of His elect (<reference osisRef="Job.23.10">Job 23:10</reference>; <reference osisRef="Ps.66.10">Psa 66:10</reference>; <reference osisRef="Prov.17.3">Pr 17:3</reference>; <reference osisRef="Isa.48.10">Is 48:10</reference>; <reference osisRef="Heb.12.10">He 12:10</reference>; <reference osisRef="1Pet.1.7">1Pe 1:7</reference>). He will sit down to the work, not perfunctorily, but with patient love and unflinching justice. The Angel of the Covenant, as in leading His people out of Egypt by the pillar of cloud and fire, has an aspect of terror to His foes, of love to His friends. The same separating process goes on in the world as in each Christian. When the godly are completely separated from the ungodly, the world will end. When the dross is taken from the gold of the Christian, he will be for ever delivered from the furnace of trial. The purer the gold, the hotter the fire now; the whiter the garment, the harder the washing [Moore].

<hi type="bold">purify ... sons of Levi--</hi>of the sins specified above. The very Levites, the ministers of God, then needed cleansing, so universal was the depravity.

<hi type="bold">that they may offer ... in righteousness--</hi>as originally (Mal 2:6), not as latterly (Mal 1:7-14). So believers, the spiritual priesthood (<reference osisRef="1Pet.2.5">1Pe 2:5</reference>).

3. sit-- The purifier sits before the crucible, fixing his eye on the metal, and taking care that the fire be not too hot, and keeping the metal in, only until he knows the dross to be completely removed by his seeing his own image reflected (Ro 8:29) in the glowing mass. So the Lord in the case of His elect (Job 23:10; Psa 66:10; Pr 17:3; Is 48:10; He 12:10; 1Pe 1:7). He will sit down to the work, not perfunctorily, but with patient love and unflinching justice. The Angel of the Covenant, as in leading His people out of Egypt by the pillar of cloud and fire, has an aspect of terror to His foes, of love to His friends. The same separating process goes on in the world as in each Christian. When the godly are completely separated from the ungodly, the world will end. When the dross is taken from the gold of the Christian, he will be for ever delivered from the furnace of trial. The purer the gold, the hotter the fire now; the whiter the garment, the harder the washing [Moore]. purify... sons of Levi-- of the sins specified above. The very Levites, the ministers of God, then needed cleansing, so universal was the depravity. that they may offer... in righteousness-- as originally (Mal 2:6), not as latterly (Mal 1:7-14). So believers, the spiritual priesthood (1Pe 2:5).


<hi type="bold">4. as in the days of old--</hi>(Mal 1:11; <reference osisRef="2Cor.5.6">2:5, 6</reference>). The "offering" (Mincha, Hebrew) is not expiatory, but prayer, thanksgiving, and self-dedication (<reference osisRef="Rom.12.1">Ro 12:1</reference>; <reference osisRef="Heb.13.15">He 13:15</reference>; <reference osisRef="1Pet.2.5">1Pe 2:5</reference>).

4. as in the days of old-- (Mal 1:11; 2:5, 6). The "offering" (Mincha, Hebrew) is not expiatory, but prayer, thanksgiving, and self-dedication (Ro 12:1; He 13:15; 1Pe 2:5).


<hi type="bold">5. I ... come near ... to judgment--</hi>I whom ye challenged, saying, "Where is the God of judgment?" (Mal 2:17). I whom ye think far off, and to be slow in judgment, am "near," and will come as a "swift witness"; not only a judge, but also an eye-witness against sorcerers; for Mine eyes see every sin, though ye think I take no heed. Earthly judges need witnesses to enable them to decide aright: I alone need none (<reference osisRef="Ps.10.11">Psa 10:11</reference>; <reference osisRef="Ps.73.11">73:11</reference>; <reference osisRef="Ps.94.7">94:7</reference>, &c.).

<hi type="bold">sorcerers--</hi>a sin into which the Jews were led in connection with their foreign idolatrous wives. The Jews of Christ's time also practised sorcery (<reference osisRef="Acts.8.9">Ac 8:9</reference>; <reference osisRef="Acts.13.6">13:6</reference>; <reference osisRef="Gal.5.20">Ga 5:20</reference>; Josephus [Antiquities, 20.6; Wars of the Jews, 2.12.23]). It shall be a characteristic of the last Antichristian confederacy, about to be consumed by the brightness of Christ's Coming (<reference osisRef="Matt.24.24">Mt 24:24</reference>; <reference osisRef="2Thess.2.9">2Th 2:9</reference>; <reference osisRef="Rev.13.13">Re 13:13</reference>, <reference osisRef="Rev.13.14">14</reference>; <reference osisRef="Rev.16.13">16:13</reference>, <reference osisRef="Rev.16.14">14</reference>; also <reference osisRef="Rev.9.21">Re 9:21</reference>; <reference osisRef="Rev.18.23">18:23</reference>; <reference osisRef="Rev.21.8">21:8</reference>; <reference osisRef="Rev.22.15">22:15</reference>). Romanism has practised it; an order of exorcists exists in that Church.

<hi type="bold">adulterers--</hi>(Mal 2:15, 16).

<hi type="bold">fear not me--</hi>the source of all sins.

5. I... come near... to judgment-- I whom ye challenged, saying, "Where is the God of judgment?" (Mal 2:17). I whom ye think far off, and to be slow in judgment, am "near," and will come as a "swift witness"; not only a judge, but also an eye-witness against sorcerers; for Mine eyes see every sin, though ye think I take no heed. Earthly judges need witnesses to enable them to decide aright: I alone need none (Psa 10:11; 73:11; 94:7, &c.). sorcerers-- a sin into which the Jews were led in connection with their foreign idolatrous wives. The Jews of Christ's time also practised sorcery (Ac 8:9; 13:6; Ga 5:20; Josephus [Antiquities, 20.6; Wars of the Jews, 2.12.23]). It shall be a characteristic of the last Antichristian confederacy, about to be consumed by the brightness of Christ's Coming (Mt 24:24; 2Th 2:9; Re 13:13, 14; 16:13, 14; also Re 9:21; 18:23; 21:8; 22:15). Romanism has practised it; an order of exorcists exists in that Church. adulterers-- (Mal 2:15, 16). fear not me-- the source of all sins.


<hi type="bold">6. the Lord--</hi>Jehovah: a name implying His immutable faithfulness in fulfilling His promises: the covenant name of God to the Jews (<reference osisRef="Exod.6.3">Ex 6:3</reference>), called here "the sons of Jacob," in reference to God's covenant with that patriarch.

<hi type="bold">I change not--</hi>Ye are mistaken in inferring that, because I have not yet executed judgment on the wicked, I am changed from what I once was, namely, a God of judgment.

<hi type="bold">therefore ye ... are not consumed--</hi>Ye yourselves being "not consumed," as ye have long ago deserved, are a signal proof of My unchangeableness. <reference osisRef="Rom.11.29">Ro 11:29</reference>: compare the whole chapter, in which God's mercy in store for Israel is made wholly to flow from God's unchanging faithfulness to His own covenant of love. So here, as is implied by the phrase "sons of Jacob" (<reference osisRef="Gen.28.13">Ge 28:13</reference>; <reference osisRef="Gen.35.12">35:12</reference>). They are spared because I am Jehovah, and they sons of Jacob; while I spare them, I will also punish them; and while I punish them, I will not wholly consume them. The unchangeableness of God is the sheet-anchor of the Church. The perseverance of the saints is guaranteed, not by their unchangeable love to God, but by His unchangeable love to them, and His eternal purpose and promise in Christ Jesus [Moore]. He upbraids their ingratitude that they turn His very long-suffering (<reference osisRef="Lam.3.22">La 3:22</reference>) into a ground for skeptical denial of His coming as a Judge at all (<reference osisRef="Ps.50.1">Psa 50:1</reference>, <reference osisRef="Ps.3.4">3, 4</reference>, 21; <reference osisRef="Eccl.8.11">Ec 8:11</reference>, <reference osisRef="Eccl.8.12">12</reference>; <reference osisRef="Isa.57.11">Is 57:11</reference>; <reference osisRef="Rom.2.4-Rom.2.10">Ro 2:4-10</reference>).

6. the Lord-- Jehovah: a name implying His immutable faithfulness in fulfilling His promises: the covenant name of God to the Jews (Ex 6:3), called here "the sons of Jacob," in reference to God's covenant with that patriarch. I change not-- Ye are mistaken in inferring that, because I have not yet executed judgment on the wicked, I am changed from what I once was, namely, a God of judgment. therefore ye... are not consumed-- Ye yourselves being "not consumed," as ye have long ago deserved, are a signal proof of My unchangeableness. Ro 11:29: compare the whole chapter, in which God's mercy in store for Israel is made wholly to flow from God's unchanging faithfulness to His own covenant of love. So here, as is implied by the phrase "sons of Jacob" (Ge 28:13; 35:12). They are spared because I am Jehovah, and they sons of Jacob; while I spare them, I will also punish them; and while I punish them, I will not wholly consume them. The unchangeableness of God is the sheet-anchor of the Church. The perseverance of the saints is guaranteed, not by their unchangeable love to God, but by His unchangeable love to them, and His eternal purpose and promise in Christ Jesus [Moore]. He upbraids their ingratitude that they turn His very long-suffering (La 3:22) into a ground for skeptical denial of His coming as a Judge at all (Psa 50:1, 3, 4, 21; Ec 8:11, 12; Is 57:11; Ro 2:4-10).


7-12. Reproof for the non-payment of tithes and offerings, which is the cause of their national calamities, and promise of prosperity on their paying them.

<hi type="bold">from ... days of your fathers--</hi>Ye live as your fathers did when they brought on themselves the Babylonian captivity, and ye wish to follow in their steps. This shows that nothing but God's unchanging long-suffering had prevented their being long ago "consumed" (Mal 3:6).

<hi type="bold">Return unto me--</hi>in penitence.

<hi type="bold">I will return unto you--</hi>in blessings.

<hi type="bold">Wherein, &c.--</hi>(Mal 3:16). The same insensibility to their guilt continues: they speak in the tone of injured innocence, as if God calumniated them.

7-12. Reproof for the non-payment of tithes and offerings, which is the cause of their national calamities, and promise of prosperity on their paying them. from... days of your fathers-- Ye live as your fathers did when they brought on themselves the Babylonian captivity, and ye wish to follow in their steps. This shows that nothing but God's unchanging long-suffering had prevented their being long ago "consumed" (Mal 3:6). Return unto me-- in penitence. I will return unto you-- in blessings. Wherein, &c.-- (Mal 3:16). The same insensibility to their guilt continues: they speak in the tone of injured innocence, as if God calumniated them.


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.

<hi type="bold">words ... stout--</hi>Hebrew, "hard"; so "the hard speeches which ungodly sinners have spoken against Him" (Jude 15) [Henderson].

<hi type="bold">have we spoken--</hi>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 (<reference osisRef="Ezek.33.20">Eze 33:20</reference>) [Moore].

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. words... stout-- Hebrew, "hard"; so "the hard speeches which ungodly sinners have spoken against Him" (Jude 15) [Henderson]. have we spoken-- 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].


<title type="x-s2">CHAPTER 4</title> <title type="x-s3">Mal 4:1-6. 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.</title>

<hi type="bold">1. the day cometh ... burn--</hi>(Mal 3:2; <reference osisRef="2Pet.3.7">2Pe 3:7</reference>). Primarily is meant the judgment coming on Jerusalem; but as this will not exhaust the meaning, without supposing what is inadmissible in Scripture--exaggeration--the final and full accomplishment, of which the former was the earnest, is the day of general judgment. This principle of interpretation is not double, but successive fulfilment. The language is abrupt, "Behold, the day cometh! It burns like a furnace." The abruptness imparts terrible reality to the picture, as if it suddenly burst on the prophet's view.

<hi type="bold">all the proud--</hi>in opposition to the cavil above (Mal 3:15), "now we call the proud (haughty despisers of God) happy."

<hi type="bold">stubble--</hi>(Ob 18; <reference osisRef="Matt.3.12">Mt 3:12</reference>). As Canaan, the inheritance of the Israelites, was prepared for their possession by purging out the heathen, so judgment on the apostates shall usher in the entrance of the saints upon the Lord's inheritance, of which Canaan is the type--not heaven, but earth to its utmost bounds (<reference osisRef="Ps.2.8">Psa 2:8</reference>) purged of all things that offend (<reference osisRef="Matt.13.41">Mt 13:41</reference>), which are to be "gathered out of His kingdom," the scene of the judgment being that also of the kingdom. The present dispensation is a spiritual kingdom, parenthetical between the Jews' literal kingdom and its antitype, the coming literal kingdom of the Lord Jesus.

<hi type="bold">neither root nor branch--</hi>proverbial for utter destruction (<reference osisRef="Amos.2.9">Am 2:9</reference>).

CHAPTER 4 Mal 4:1-6. 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. 1. the day cometh... burn-- (Mal 3:2; 2Pe 3:7). Primarily is meant the judgment coming on Jerusalem; but as this will not exhaust the meaning, without supposing what is inadmissible in Scripture--exaggeration--the final and full accomplishment, of which the former was the earnest, is the day of general judgment. This principle of interpretation is not double, but successive fulfilment. The language is abrupt, "Behold, the day cometh! It burns like a furnace." The abruptness imparts terrible reality to the picture, as if it suddenly burst on the prophet's view. all the proud-- in opposition to the cavil above (Mal 3:15), "now we call the proud (haughty despisers of God) happy." stubble-- (Ob 18; Mt 3:12). As Canaan, the inheritance of the Israelites, was prepared for their possession by purging out the heathen, so judgment on the apostates shall usher in the entrance of the saints upon the Lord's inheritance, of which Canaan is the type--not heaven, but earth to its utmost bounds (Psa 2:8) purged of all things that offend (Mt 13:41), which are to be "gathered out of His kingdom," the scene of the judgment being that also of the kingdom. The present dispensation is a spiritual kingdom, parenthetical between the Jews' literal kingdom and its antitype, the coming literal kingdom of the Lord Jesus. neither root nor branch-- proverbial for utter destruction (Am 2:9).


2. The effect of the judgment on the righteous, as contrasted with its effect on the wicked (Mal 4:1). To the wicked it shall be as an oven that consumes the stubble (<reference osisRef="Matt.6.30">Mt 6:30</reference>); to the righteous it shall be the advent of the gladdening Sun, not of condemnation, but "of righteousness"; not destroying, but "healing" (<reference osisRef="Jer.23.6">Jr 23:6</reference>).

<hi type="bold">you that fear my name--</hi>The same as those in Mal 3:16, who confessed God amidst abounding blasphemy (<reference osisRef="Isa.66.5">Is 66:5</reference>; <reference osisRef="Matt.10.32">Mt 10:32</reference>). The spiritual blessings brought by Him are summed up in the two, "righteousness" (<reference osisRef="1Cor.1.30">1Co 1:30</reference>) and spiritual "healing" (<reference osisRef="Ps.103.3">Psa 103:3</reference>; <reference osisRef="Isa.57.19">Is 57:19</reference>). Those who walk in the dark now may take comfort in the certainty that they shall walk hereafter in eternal light (<reference osisRef="Isa.50.10">Is 50:10</reference>).

<hi type="bold">in his wings--</hi>implying the winged swiftness with which He shall appear (compare "suddenly," Mal 3:1) for the relief of His people. The beams of the Sun are His "wings." Compare "wings of the morning," <reference osisRef="Ps.139.9">Psa 139:9</reference>. The "Sun" gladdening the righteous is suggested by the previous "day" of terror consuming the wicked. Compare as to Christ, <reference osisRef="2Sam.23.4">2Sa 23:4</reference>; <reference osisRef="Ps.84.11">Psa 84:11</reference>; <reference osisRef="Luke.1.78">Lu 1:78</reference>; <reference osisRef="John.1.9">Joh 1:9</reference>; <reference osisRef="1Cor.8.12">8:12</reference>; <reference osisRef="Eph.5.14">Ep 5:14</reference>; and in His second coming, <reference osisRef="2Pet.1.19">2Pe 1:19</reference>. The Church is the moon reflecting His light (<reference osisRef="Rev.12.1">Re 12:1</reference>). The righteous shall by His righteousness "shine as the Sun in the kingdom of the Father" (<reference osisRef="Matt.13.43">Mt 13:43</reference>).

<hi type="bold">ye shall go forth--</hi>from the straits in which you were, as it were, held captive. An earnest of this was given in the escape of the Christians to Pella before the destruction of Jerusalem.

<hi type="bold">grow up--</hi>rather, "leap" as frisking calves [Calvin]; literally, "spread," "take a wide range."

<hi type="bold">as calves of the stall--</hi>which when set free from the stall disport with joy (<reference osisRef="Acts.8.8">Ac 8:8</reference>; <reference osisRef="Acts.13.52">13:52</reference>; <reference osisRef="Acts.20.24">20:24</reference>; <reference osisRef="Rom.14.17">Ro 14:17</reference>; <reference osisRef="Gal.5.22">Ga 5:22</reference>; <reference osisRef="Phil.1.4">Php 1:4</reference>; <reference osisRef="1Pet.1.8">1Pe 1:8</reference>). Especially the godly shall rejoice at their final deliverance at Christ's second coming (<reference osisRef="Isa.61.10">Is 61:10</reference>).

2. The effect of the judgment on the righteous, as contrasted with its effect on the wicked (Mal 4:1). To the wicked it shall be as an oven that consumes the stubble (Mt 6:30); to the righteous it shall be the advent of the gladdening Sun, not of condemnation, but "of righteousness"; not destroying, but "healing" (Jr 23:6). you that fear my name-- The same as those in Mal 3:16, who confessed God amidst abounding blasphemy (Is 66:5; Mt 10:32). The spiritual blessings brought by Him are summed up in the two, "righteousness" (1Co 1:30) and spiritual "healing" (Psa 103:3; Is 57:19). Those who walk in the dark now may take comfort in the certainty that they shall walk hereafter in eternal light (Is 50:10). in his wings-- implying the winged swiftness with which He shall appear (compare "suddenly," Mal 3:1) for the relief of His people. The beams of the Sun are His "wings." Compare "wings of the morning," Psa 139:9. The "Sun" gladdening the righteous is suggested by the previous "day" of terror consuming the wicked. Compare as to Christ, 2Sa 23:4; Psa 84:11; Lu 1:78; Joh 1:9; 8:12; Ep 5:14; and in His second coming, 2Pe 1:19. The Church is the moon reflecting His light (Re 12:1). The righteous shall by His righteousness "shine as the Sun in the kingdom of the Father" (Mt 13:43). ye shall go forth-- from the straits in which you were, as it were, held captive. An earnest of this was given in the escape of the Christians to Pella before the destruction of Jerusalem. grow up-- rather, "leap" as frisking calves [Calvin]; literally, "spread," "take a wide range." as calves of the stall-- which when set free from the stall disport with joy (Ac 8:8; 13:52; 20:24; Ro 14:17; Ga 5:22; Php 1:4; 1Pe 1:8). Especially the godly shall rejoice at their final deliverance at Christ's second coming (Is 61:10).


3. Solving the difficulty (Mal 3:15) that the wicked often now prosper. Their prosperity and the adversity of the godly shall soon be reversed. Yea, the righteous shall be the army attending Christ in His final destruction of the ungodly (<reference osisRef="2Sam.22.43">2Sa 22:43</reference>; <reference osisRef="Ps.49.14">Psa 49:14</reference>; <reference osisRef="Ps.47.3">47:3</reference>; <reference osisRef="Mic.7.10">Mi 7:10</reference>; <reference osisRef="Zech.10.5">Zec 10:5</reference>; <reference osisRef="1Cor.6.2">1Co 6:2</reference>; <reference osisRef="Rev.2.26">Re 2:26</reference>, 27; 19:14, 15).

<hi type="bold">ashes--</hi>after having been burnt with the fire of judgment (Mal 4:1).

3. Solving the difficulty (Mal 3:15) that the wicked often now prosper. Their prosperity and the adversity of the godly shall soon be reversed. Yea, the righteous shall be the army attending Christ in His final destruction of the ungodly (2Sa 22:43; Psa 49:14; 47:3; Mi 7:10; Zec 10:5; 1Co 6:2; Re 2:26, 27; 19:14, 15). ashes-- after having been burnt with the fire of judgment (Mal 4:1).


<hi type="bold">4. Remember ... law--</hi>"The law and all the prophets" were to be in force until John (<reference osisRef="Matt.11.13">Mt 11:13</reference>), no prophet intervening after Malachi; therefore they are told, "Remember the law," for in the absence of living prophets, they were likely to forget it. The office of Christ's forerunner was to bring them back to the law, which they had too much forgotten, and so "to make ready a people prepared for the Lord" at His coming (<reference osisRef="Luke.1.17">Lu 1:17</reference>). God withheld prophets for a time that men might seek after Christ with the greater desire [Calvin]. The history of human advancement is marked by periods of rest, and again progress. So in Revelation: it is given for a time; then during its suspension men live on the memories of the past. After Malachi there was a silence of four hundred years; then a harbinger of light in the wilderness, ushering in the brightest of all the lights that had been manifested, but short-lived; then eighteen centuries during which we have been guided by the light which shone in that last manifestation. The silence has been longer than before, and will be succeeded by a more glorious and awful revelation than ever. John the Baptist was to "restore" the defaced image of "the law," so that the original might be recognized when it appeared among men [Hinds]. Just as "Moses" and "Elias" are here connected with the Lord's coming, so at the transfiguration they converse with Him, implying that the law and prophets which had prepared His way were now fulfilled in Him.

<hi type="bold">statutes ... judgments--</hi>ceremonial "statutes": "judgments" in civil questions at issue. "The law" refers to morals and religion.

4. Remember... law-- "The law and all the prophets" were to be in force until John (Mt 11:13), no prophet intervening after Malachi; therefore they are told, "Remember the law," for in the absence of living prophets, they were likely to forget it. The office of Christ's forerunner was to bring them back to the law, which they had too much forgotten, and so "to make ready a people prepared for the Lord" at His coming (Lu 1:17). God withheld prophets for a time that men might seek after Christ with the greater desire [Calvin]. The history of human advancement is marked by periods of rest, and again progress. So in Revelation: it is given for a time; then during its suspension men live on the memories of the past. After Malachi there was a silence of four hundred years; then a harbinger of light in the wilderness, ushering in the brightest of all the lights that had been manifested, but short-lived; then eighteen centuries during which we have been guided by the light which shone in that last manifestation. The silence has been longer than before, and will be succeeded by a more glorious and awful revelation than ever. John the Baptist was to "restore" the defaced image of "the law," so that the original might be recognized when it appeared among men [Hinds]. Just as "Moses" and "Elias" are here connected with the Lord's coming, so at the transfiguration they converse with Him, implying that the law and prophets which had prepared His way were now fulfilled in Him. statutes... judgments-- ceremonial "statutes": "judgments" in civil questions at issue. "The law" refers to morals and religion.