THE BOOK OF
MALACHI

Title

The title is derived from the prophecy’s author, Malachi. With this last work in the Minor Prophets, God closes the OT canon historically and prophetically.

Author and Date

Some have suggested that the book was written anonymously, noting that the name, meaning “my messenger” or “the LORD’s messenger,” could be a title rather than a proper name. However, since all other prophetic books have historically identified their author in the introductory heading, this suggests that Malachi was indeed the name of the last OT writing prophet in Israel. Jewish tradition identifies him as a member of the Great Synagogue that collected and preserved the Scriptures.

Looking solely at internal evidence, the date of the prophecy points to the late fifth century B.C., most likely during Nehemiah’s return to Persia c. 433–424 B.C. (cf. Neh. 5:14; 13:6). Sacrifices were being made at the second temple (1:7–10; 3:8), which was finished in 516 B.C. (cf. Ezra 6:13–15). Many years had passed since then as the priests had increasingly become complacent and corrupt (1:6–2:9). Malachi’s reference to “governor” (1:8) speaks of the Persian dominance in Judah when Nehemiah was revisiting Persia (Neh. 13:6), while his emphasis on the law (4:4) coincides with a similar focus by Ezra and Nehemiah (cf. Ezra 7:14, 25, 26; Neh. 8:18).

They shared other concerns as well, such as marriages to foreign wives (2:11–15; cf. Ezra 9, 10; Neh. 13:23–27), withholding of tithes (3:8–10; cf. Neh. 13:10–14), and social injustice (3:5; cf. Neh. 5:1–13). Nehemiah came to Jerusalem in 445 B.C. to rebuild the wall, and returned to Persia in 433 B.C. He later returned to Israel (c. 424 B.C.) to deal with the sins Malachi described (Neh. 13:6). So it is likely that Malachi was written during the period of Nehemiah’s absence, almost a century after Haggai and Zechariah began to prophesy.

Background and Setting

Only fifty thousand exiles had returned to Judah from Babylon (538–536 B.C.). The temple had been rebuilt under the leadership of Zerubbabel (516 B.C.) and the sacrificial system renewed. Ezra had returned in 458 B.C., followed by Nehemiah in 445 B.C. After being back in the land of Palestine for only a century, the ritual of the Jews’ religious routine led to hard-heartedness toward God’s great love for them and to widespread departure from His law by both people and priest.

Malachi rebuked and condemned these abuses, forcefully indicting the people and calling them to repentance. When Nehemiah returned from Persia the second time (c. 424 B.C.), he vigorously rebuked them for these abuses in the temple and priesthood, for the violation of the Sabbath rest, and for the unlawful divorce of their Jewish wives so they could marry Gentile women (cf. Neh. 13).

As over two millennia of OT history since Abraham concluded, none of the glorious promises of the Abrahamic, Davidic, and New Covenants had been fulfilled in their ultimate sense. Although there had been a few high points in Israel’s history, e.g., Joshua, David, and Josiah, the Jews had seemingly lost all opportunity to receive God’s favor since less than one hundred years after returning from captivity, they had already sunk to a depth of sin that exceeded the former iniquities which brought on the Assyrian and Babylonian deportations. Beyond this, the long-anticipated Messiah had not arrived and did not seem to be in sight.

So Malachi wrote the capstone prophecy of the OT in which he delivered God’s message of judgment on Israel for their continuing sin and God’s promise that one day in the future, when the Jews would repent, Messiah would be revealed and God’s covenant promises would be fulfilled. There were over four hundred years of divine silence, with only Malachi’s words ringing condemnation in their ears, before another prophet arrived with a message from God. That was John the Baptist preaching, “Repent, for the kingdom of heaven is at hand!” (Matt. 3:2). Messiah had come.

Historical and Theological Themes

The Lord repeatedly referred to His covenant with Israel (cf. 2:4, 5, 8, 10, 14; 3:1), reminding them, from His opening words, of their unfaithfulness to His love/marriage relationship with them (cf. 1:2–5). God’s love for His people pervades the book. Apparently, (1) the promises by the former prophets of the coming Messiah who would bring final deliverance and age-long blessings and (2) the encouragement from the recent promises (c. 500 B.C.) of Haggai and Zechariah had only made the people and their leaders more resolute in their complacency. They thought that this love relationship could be maintained by formal ritual alone, no matter how they lived.

In a penetrating rebuke of both priests (1:6–2:9) and people (2:10–16), the prophet Malachi reminds them that the Lord’s coming, which they were seeking (3:1), would be in judgment to refine, purify, and purge (3:2, 3). The Lord not only wanted outward compliance to the law, but an inward acceptance as well (cf. Matt. 23:23). The prophet assaults the corruption, wickedness, and false security by directing his judgments at their hypocrisy, infidelity, compromise, divorce, false worship, and arrogance.

Malachi set forth his prophecy in the form of a dispute, employing the question-and-answer method. The Lord’s accusations against His people were frequently met by cynical questions from the people (1:2, 6, 7; 2:17; 3:7, 8, 13). At other times, the prophet presented himself as God’s advocate in a lawsuit, posing rhetorical questions to the people based on their defiant criticisms (1:6, 8, 9; 2:10, 15; 3:2).

Malachi indicted the priests and the people on at least six counts of willful sin: (1) repudiating God’s love (1:2–5); (2) refusing God His due honor (1:6–2:9); (3) rejecting God’s faithfulness (2:10–16); (4) redefining God’s righteousness (2:17–3:5); (5) robbing God’s riches (3:6–12); and (6) reviling God’s grace (3:13–15). There are three interludes in which Malachi rendered God’s judgment: (1) to the priests (2:1–9); (2) to the nation (3:1–6); and (3) to the remnant (3:16–4:6).

Interpretive Challenges

The meaning of Elijah being sent “before the coming of the great and dreadful day of the LORD” (4:5) has been debated. Was this fulfilled in John the Baptist, or is it yet future? Will Elijah be reincarnated? It seems best to view Malachi’s prophecy as a reference to an Elijah-like prophet and not to a literally-returned Elijah. Not only did the angel announce that John the Baptist would “go before Him in the spirit and power of Elijah” (Luke 1:17), but John the Baptist himself said he was not Elijah (John 1:21).

Thus, John (see note on 3:1 ) was like Elijah internally in “spirit and power” and externally in rugged independence and nonconformity. If the Jews would receive the Messiah, then he would be the Elijah spoken of (cf. Matt. 11:14; 17:9–13); if they refused the King, then another Elijah-like prophet would be sent in the future, perhaps as one of the two witnesses (see note on Rev. 11:5, 6 ).

I. THE DENUNCIATION OF ISRAEL’S SINS (1:1–2:16)

1:1–2:16 In the first of two major sections (cf. 2:17–4:6), Malachi delivered God’s message which denounced sin among the people of Israel.

A. Reminder of God’s Love for Israel (1:1–5)

1:1 burden. This term refers to the heavy sentence pronounced by the prophet. See notes on Isaiah 13:1; Nahum 1:1; Habukkuk 1:1; Zechariah 9:1; 12:1.

1:2 I have loved you. The great privilege of Israel as God’s beloved people is forcefully presented by comparing the nation with Edom. In response to the affirmation of the Lord’s love for them, the people, looking only at what they had lost since the captivity and how feeble their nation was, incredulously expressed doubt about God’s love and insolently challenged it. Nevertheless, God reaffirmed His love to them, recalling His covenant choice of Jacob over Esau, father of the Edomites (cf. Gen. 25:23). In this closing book of the OT, God’s electing love toward Israel, sovereign, undeserved, and persistent (cf. Rom. 9:13), is boldly and explicitly reiterated by the Lord Himself and illustrated by His choice of Jacob and his offspring. Unconditionally, and completely apart from any consideration of human merit, God elected Jacob and his descendants to become His heirs of promise (cf. Rom. 9:6–29).

1:3 Esau I have hated. While Genesis mentions no divine hatred toward Esau, Obadiah’s prophecy over one thousand years later (see Obad. 1–21) indicated that the Lord’s hatred was against Esau’s idolatrous descendants. In the same way, the Lord’s love for Jacob refers to his descendants who were His sovereignly elected people through whom the world’s Redeemer would come. Nor does the love/hate language signify a comparative love in which He loved Jacob more and Esau less. Rather, the context here speaks of love as “choosing for intimate fellowship” and hate as “not choosing for intimate fellowship” in the realm of redemption. See notes on Romans 9:6–13.

laid waste his mountains . . . heritage. A reference to Edom’s (later called Idumea) destruction, first by Nebuchadnezzar and later by neighboring people, e.g., Egypt, Ammon, and Moab, as well as at the hands of the Nabateans. See Introduction to Obadiah: Background and Setting; Historical and Theological Themes.

1:4, 5 Though the Edomites would attempt to rebuild their ruins, God would negate their efforts. Israel, on the other hand, is restored; and though complete restoration has been delayed, it will come and the nation will bear witness to God’s gracious rulership, both within as well as beyond her borders (cf. Gen. 12:3; Mal. 1:11).

B. Rebuke of the Priests (1:6–2:9)

1:6–2:9 Affirming the unconditional love of the Lord (vv. 2–5) did not absolve guilt; thus, Malachi delivered an opening indictment against the priests, the nation’s spiritual leaders, pointing out how they were showing contempt for God’s sacrifices (vv. 6–14), His glory (2:1–3), and His law (2:4–9).

1. Contempt for God’s altar (1:6–14)

1:6 priests. He addressed the priests first because they should be leaders in righteous devotion to God (but were foremost in despising His name) though their question was tantamount to a denial of their wicked attitude toward God (cf. Luke 6:46).

1:7 defiled food. That the reference here is to animal sacrifices is evident from verse 8. The priests were offering ceremonially unclean or blemished (cf. v. 13) sacrifices, which were strictly forbidden by the Lord (cf. Lev. 22:20–25; Deut. 15:21), and again hypocritically questioning such an indictment. They had only contempt for the Lord as indicated by the offerings of “blind,” “lame” and “sick” animals brought to the Lord (v. 8). table of the LORD. This refers to the altar for sacrifices (cf. Ezek. 41:22).

1:8 Offer it then to your governor! The priests had the audacity to offer God what their governor, as a form of taxation, would never have accepted from them. They were more fearful of the governor’s rejection than of God’s. This would have been during the time that Nehemiah was back in Persia (cf. Neh. 13:6) when he would have relinquished the office for some time.

1:9 The invitation to repent is best taken as irony. How could they expect God to extend His grace when they were insulting Him with unacceptable sacrifices?

1:10 shut the doors. God, speaking in the first person, desired for someone to shut the temple doors, thereby preventing the useless, insincere presentation of sacrifices (cf. Is. 1:11–15).

1:11 from the rising of the sun . . . going down. The phrase is a way of referring to the whole earth (cf. Pss. 50:1; 103:12; Is. 45:6; 59:19; Zech. 8:7), as the subsequent phrase, “In every place,” indicates (cf. 1:5). Although no indication is given about the time when such worship of God will fill the earth, this cannot be a reference to any historic Jewish worship outside the borders of Israel. Malachi’s zeal for Israel’s sacrifices, coupled with his negative attitude toward foreigners and their gods (vv. 2–5; 2:11), points to the millennial era when they will worship in the rebuilt temple and incense, plus offerings will be present (cf. Ezek. 40–48). At that time, and not until that time, the Lord will receive pure worship throughout the world, and His name will be honored everywhere (cf. Is. 2:24; 19:19–21; 24:14–16; 45:22–24; 66:18–21; Mic. 4:1–3; Zech. 8:20–23; 14:16–19).

1:12, 13 The reproof of verses 7 and 8 is repeated. The exacting requirements of the sacrifices wearied the priests. They did not literally say the Lord’s table (the place of offerings) is contemptible, but they virtually said so by refusing to lead the people to reverence and to offer the Lord their best; thus, their attitude and actions were profaning the altar and insulting to the Lord (cf. Is. 43:22–24; Mic. 6:3), so He rejected their offerings.

1:14 what is blemished. Instead of the unblemished male animal (cf. Lev. 22:19), which was considered more valuable and which he had vowed to voluntarily give, the offerer suddenly substituted a blemished female. The fact that it was voluntary makes it that much more incongruous (cf. Acts 5:1–5). a great King. If such presentations are unacceptable to their governor (v. 8), how much more to the King of the universe (cf. Ps. 48:2; Matt. 5:35)?

2. Contempt for God’s glory (2:1–3)

2:2 I will send a curse. Failing to render glory to God would result in a curse being sent upon them. This is a fundamental OT theme: blessing for obedience, cursing for disobedience (cf. 1:14; Deut. 27:15–26; 28:15–68). your blessings. These were not restricted to material blessings only (cf. Num. 18:21) but referred to all the benefits of God’s gracious hand (cf. v. 5), including the blessings pronounced by the priests over the people (cf. Num. 6:23–27).

2:3 refuse. This very graphic language shows how God viewed unfaithful priests as worthy of the most unthinkable disgrace. As the internal waste of the sacrificial animal was normally carried outside the camp and burned (cf. Ex. 29:14; Lev. 4:11, 12; 8:17; 16:27), so the priests would be discarded and suffer humiliation and loss of office. The Lord’s purpose in such a warning was to shake them out of their complacency.

3. Contempt for God’s law (2:4–9)

2:4, 5 My covenant with Levi. The relationship of God to the priesthood was clearly set forth in the Levitic covenant (Num. 3:44–48; 18:8–24; Deut. 33:8–11). The covenant was one of mutual responsibility, in which God expected reverence for Himself in exchange for life and peace for the priests. Verbally similar to the covenant made with Phinehas relating to the lineage of the high priest (cf. Num. 25:10–13), this covenant was made with Aaron of Levi’s line and his descendants. The Jewish priests of Malachi’s day had deceived themselves by claiming the privileges of the covenant, while neglecting the conditions of it, as if God was bound to bless them even while they rejected the obligation to serve Him.

2:4 Then you shall know. The priests will know the price of disobedience by bitter experience with the consequences.

2:6 Aaron, unlike the priests of Malachi’s time, feared and reverenced God. Aaron also fulfilled this responsibility and lived the godliness he taught (Lev. 8, 9). See note on verses 4, 5.

2:7 The priests were the messengers of God in Israel. Not only were they to represent the people to God, but they were also responsible to represent God to the people by teaching the law of Moses to the nation (cf. Lev. 10:9–11; Deut. 33:10; Ezra 7:10; Hos. 4:6).

2:8, 9 The priests of Malachi’s day had made a radical departure from God’s standard, originally given to Levi, causing others to stumble by their bad example and false interpretation of the law. Consequently, the worst shame and degradation fell upon them (cf. v. 3; Neh. 13:29).

C. Rebuke of the People (2:10–16)

2:10–16 Israel’s spiritual leaders committed grievous sins (1:6–2:9), leading the people to do the same. They were also violating the requirements of God’s law by profaning the institution of the Levitical priesthood, marrying foreign wives (vv. 10–12), and divorcing the wives of their youth (vv. 13–16).

2:10 one Father. Though God is Father of all through creation (cf. Acts 17:29; Eph. 3:14, 15), the primary focus is directed to God as the Father of Israel as His covenant people (see Father in 1:6, where this indictment began; also cf. Jer. 2:27).

2:10, 11 deal treacherously. This key phrase (vv. 10, 11, 14, 15, 16) refers to the violation of God’s will by divorcing Jewish wives and marrying foreign women. God is the Father who gave life to Israel (cf. Is. 43:1; 60:21), yet they had, through intermarriage with idol worshipers, introduced division by violating the covenant He made with their fathers to insure the maintenance of a separated people (cf. Ex. 19:5; 24:8; 34:14–16; Lev. 20:24, 26; Deut. 7:1–4).

2:11 married the daughter of a foreign god. A worshiper of an idol was considered to be its child (Jer. 2:27). The prophets often mixed the ideas of adultery and idolatry or physical and spiritual adultery. Unless they became true proselytes to Judaism, pagan women led their husbands into idolatry and thereby contaminated Israelite worship (cf. Judg. 3:5–7). Those Jews who married them profaned God’s temple and the covenant community. Solomon’s violation of this law had opened the door for idolatry to enter Judah (1 Kin. 11:1–6). Both Ezra (Ezra 9:2–15) and Nehemiah (Neh. 13:23–29) faced this sinful problem.

2:12 cut off. This common term was generally used for death. Their adulterous actions of divorce and intermarriage disqualified them from participation in the rights and privileges of the community of Israel, so their offerings to God would be rejected. awake and aware. A proverbial expression referring to two" classes of people, “the active watcher” who is “awake” to reality and “the passive hearer” whom he makes “aware.” This proverb apparently came from nomadic people who had guards around their tents to stay awake and make others aware of danger. This signified judgment so that everyone who sins in this gross, idolatrous way would be exterminated.

2:13 cover the altar . . . with tears. Weeping and wailing would achieve nothing because sin had shut the door of access to God. They had violated their marriage vows and the separation from idols as God required. This double disloyalty made their offerings a hypocritical mockery. Since lay people had no access to the altars but the priests did, it was clear that their guilt was foremost, and their hypocrisy so unacceptable to God.

2:14 your wife by covenant. The prophet accentuated the iniquity by mentioning the legally binding nature of the marriage contract, a covenant made before God as witness (cf. Gen. 31:50; Prov. 2:17). Wives were married young, sometimes before fifteen years of age (cf. Prov. 5:18; Is. 54:6).

2:15 Noting God’s original institution of marriage (Gen. 2:24), in which He made two into one, Malachi reminded them that God provided only one woman for one man. Though He had the life-giving power of the Spirit and could have made Adam a number of wives, He created only one—to raise up a “godly offspring.” Polygamy, divorce, and marriage to idolatrous women are destructive to obtaining the godly remnant in the line of the promised Messiah. Only when both parents remain faithful to their marriage vows can the children be given the security which provides the basis for godly living. Because this foundational divine institution of marriage was being threatened, Malachi urged that no husband act in a treacherous way toward his wife. For a commentary on polygamy, see note on 1 Kings 11:1–6.

2:16 He hates divorce. The Lord emphasized what He had been saying by this emphatic declaration. In fact, God sees this unwarranted divorce as a gross act of sin which, like blood splattered from a murder victim on the killer, leaves evidence of the evil deed. For discussion of divorce, which God actually commanded the Jews to do by separating from these idolatrous wives, see notes on Ezra 10:9–19 and the Ezra Introduction: Interpretive Challenges. Though God hates divorce, there are times when it is the lesser of the evils and would prevent a future and even greater spiritual catastrophe. See notes on Matthew 5:32; 19:3–12; 1 Corinthians 7:10–16.

II. THE DECLARATION OF ISRAEL’S JUDGMENT AND BLESSING (2:17–4:6)

2:17–4:6 The denunciation of Israel’s sins was followed by a declaration of the judgment on the unrepentant and the subsequent blessing on the faithful remnant. Verse 17 is the introduction to the rest of the book. These faithless, disobedient priests and people had worn out God’s patience by their skepticism and self-justification, so judgment is on the way.

A. Coming of a Messenger (2:17–3:5)

2:17 wearied the LORD. Disillusionment followed the rebuilding of the temple. The presence of God had not come to the new temple. They began to live indifferently to God. Calloused and lacking in spiritual discernment, the people persisted in cynical expressions of innocence. They had rejected all intention of taking right and wrong seriously. The prophet faced them with imminent judgment, telling them God was coming, but to refine and purify (cf. 3:1, 5).

3:1 My messenger. It was a custom of Near Eastern kings to send messengers before them to remove obstacles to their visit. Employing a wordplay on the name of Malachi, (“the LORD’s messenger”), the Lord Himself announced He was sending one who would “prepare the way before Me.” This is “the voice of one crying in the wilderness” (Is. 40:3) and the Elijah of 4:5 who comes before the Lord. The NT clearly identifies him as John the Baptist (cf. Matt. 3:3; 11:10, 14; 17:12ff.; Mark 1:2; Luke 1:17; 7:26, 27; John 1:23). Will suddenly come. To come “suddenly” does not mean immediately, but instantaneously and unannounced. It usually refers to a calamitous event (cf. Is. 47:11; 48:3; Jer. 4:20). When all the preparations are completed, the Lord will come, not to Zerubbabel’s temple, nor in partial fulfillment to Herod’s temple (see notes on John 2:13–24 ), but finally to that millennial temple which Ezekiel describes in Ezekiel 40–48. The unexpected coming of Christ, partially fulfilled at His First Advent, will be accomplished in full at His Second Coming (cf. Matt. 24:40–42). Messenger of the covenant. Probably not the messenger just mentioned. Rather, because this Messenger “will come to His temple,” it is most likely a reference to the Lord Himself, the One who has the authority to reward or judge His people on the basis of their faithfulness to His covenant with them. The title may reflect earlier OT references to His “angel,” which is literally “messenger” (cf. Ex. 23:20–23; 32:34; Is. 63:9). In whom you delight. This is likely sarcastic. These sinful people were not delighting in God then, nor would they when He came in judgment on their hypocritical worship and cleansed the temple (cf. John 2:13–25). All the ungodly will be destroyed at His return (cf. Rev. 19:11ff.).

3:2 refiner’s fire . . . launderers’ soap. Instead of bringing rewards, His coming is likened to two purifying agents—fire to burn off dross and alkali to whiten—an indication of the true condition of their hearts. The fire will burn off the dross of iniquity; the soap will wash out the stain of sin. His coming will be one in which He removes all impurities. No one will escape this cleansing. Importantly, He will come purifying and cleansing, but not necessarily destroying (cf. Is. 1:25; 48:10; Jer. 6:29, 30; Ezek. 22:17–22).

3:3 purify the sons of Levi. Since the Levitical priests were instrumental in leading the nation astray and a new group of pure priests was required for the work of the millennial temple (cf. Ezek. 44:1–45:8), the cleansing of the nation would begin with them (cf. Ezek. 9:6). Then they can “offer to the LORD” what is righteous as called for in the millennial sacrifices (cf. Ezek. 45:9–46:24). offering in righteousness. Given from cleansed hearts in a right condition before God, their offerings will be “in righteousness.” These millennial sacrifices will be a memorial for the redeemed nation of Israel, commemorating Christ’s sacrifice at Calvary. See notes on Ezekiel 44–46.

3:4 the days of old. Only after the priesthood is purged and when the people are cleansed will they be able to offer what pleases the Lord as in the days of Solomon (2 Chr. 7:8–10); Hezekiah (2 Chr. 30:26); Josiah (2 Chr. 35:18); and Ezra (Neh. 8:7).

3:5 What is a refining process for the remnant of repentant Jews who acknowledge their Messiah (cf. Zech. 12–14; Rom. 11:25–27) preparing them to enter the kingdom and to worship in the millennial temple, will be for others utter destruction. The iniquitous behavior in this verse is evidence that these are people who “do not fear God.” In 2:17, they asked a question, and here is the answer, “I will come near for judgment. “ Occult practices were clearly forbidden (cf. Ex. 22:18; Deut. 18:10–12), but continued into NT times (cf. Acts 8:9). Adultery also violated God’s Law (2:16), as did perjury (cf. Ex. 20:16; Lev. 19:12; Deut. 19:16–20), extortion, and oppression.

B. Challenge to Repent (3:6–12)

3:6–12 These verses form a parenthesis between two messages concerning God’s justice and judgment. What the Jews have labeled as God’s injustice is not God’s being unrighteous or unfair, but His being mercifully patient. A genuine call of repentance is then issued (v. 7) and the fruit of it described (v. 10).

3:6, 7 Contrary to God’s having become unjust and thus not acting on behalf of Israel, and in light of their history of rebellion, Israel’s existence was due only to the Lord’s unchanging character and unswerving commitment to His covenant promise with the patriarchs (cf. Num. 23:19; 1 Sam. 15:29; Jer. 31:35–37; 33:14–22 in particular; James 1:17 in general). They may experience God’s goodness again, and be blessed—if they repent. In view of the Lord’s coming to refine and purify, Malachi presents a powerful challenge to repent (cf. Zech. 1:3). Yet, apparently unwilling to admit their sins in need of repentance (cf. v. 8b), the invitation to return is met with another cynical query. They ask how they can return when, from their perspective, they haven’t left—God has. The truth was, God hasn’t changed and neither have they; He was as righteous as ever and they as unrighteous.

3:8–12 In answer to their query about how they have deviated from God’s way and the need to return, the prophet picked an illustration of their spiritual defection that is very visible and undeniable. The Lord pointed out that they had not brought the required tithes and offerings, those used to fund the theocracy by sustaining the Levites (cf. Lev. 27:30–33; Num. 18:8–28; Deut. 12:18; Neh. 13:10), the natural religious festivals (Deut. 12:6, 17; 14:22–27), and the poor (Deut. 14:28, 29). But in not paying their taxes, and so robbing God, they had robbed themselves, because God had withheld His blessing. On believers’ responsibility to pay taxes, see notes on Matthew 22:21; Romans 13:1–7. On NT freewill giving, see 1 Corinthians 16:1, 2; 2 Corinthians 8, 9.

3:8, 9 you have robbed Me! Here was a glaring, widespread sin; they had stolen from God what was rightfully His by divine law.

3:10–12 try Me. Contrary to the normal biblical pattern, the people were invited to put God to the test (cf. 1 Kin. 18:20–46; Is. 7:11, 12). If they would honor Him by reversing their robbery and in a show of true repentance bring what He required, He would shower them with excessive abundance (cf. Prov. 11:24, 25), protect them from locusts (“the devourer”), and they would be the delight of the nations (cf. Is. 62:4). See notes on Luke 6:38; 2 Corinthians 9:6–11.

3:10 all the tithes. See note on verses 8–12. When tithes were unpaid, the priests were deprived and had to give up their ministry and begin farming. The nation’s religious life was hindered and the poor and strangers suffered (cf. Neh. 13:10, 11). But the real iniquity was that such disobedience was robbing God, who was the true King of Israel’s theocracy. storehouse. A room in the temple used to store the tithes of crops and animals brought by the people (cf. 2 Chr. 31:11; Neh. 10:38, 39; 12:44; 13:12), known as the temple treasury. One of Nehemiah’s tasks was to insure that the supplies needed for support of the temple ministry did not fail as it had during his absence (cf. Neh. 13:10–13).

C. Criticism Against the Lord by Israel (3:13–15)

3:13 These sinful priests and people had not just questioned God (2:17), violated God’s covenant (2:11), disobeyed His laws (2:9), defiled His altar (1:7, 12) and despised His name (1:6), but they had openly spoken against Him. In spite of what was promised (vv. 10–12), the people complained that obedience to God’s law brought no rewards (v. 14). Only the proud and wicked prospered, they said (v. 15).

3:14 walked as mourners. The people pretended to grieve for their sins, walking around in sackcloth or even with blackened faces to convey apparent sorrow (cf. Is. 58:5; Joel 2:13; Matt. 6:16–18), then complained that all this religious activity was useless.

3:15 tempt God. The proud and wicked, with apparent impunity, put God to the test by seeing how far they could go in doing evil (cf. Ps. 73:2–14). In verse 10, God had invited His people to see how far He would go in blessing.

D. Consolation to the Faithful Remnant (3:16–4:6)

3:16–4:6 Malachi ended with an encouraging word for the faithful remnant.

3:16 book of remembrance. In the hearts of the true and righteous worshipers who loved and served God in Israel, all the talk of judgment produced fear that they, too, might be swept away when God’s wrath came. To encourage the godly remnant, Malachi noted how the Lord had not forgotten those “who fear the Lord and who meditate on His name.” The book may be a reference to the “Book of Life” in which the names of God’s children are recorded (e.g., Ex. 32:32–34; Neh. 13:14; Ps. 69:28; Dan. 12:1). The Persians had a custom of recording in a book all acts of a person that should be rewarded in the future (e.g., Esth. 6:1, 2). The psalmist knew of such a book as well (Ps. 56:8).

3:17 Mine . . . My jewels. Mine is emphatic in the Hebrew. The godly remnant will belong to Him and will be His special treasure (cf. the same word in Ex. 19:5; Deut. 7:6; 14:2; 26:18; Ps. 135:4). In the midst of judgment, God will spare them (cf. Ps. 103:13).

3:18 The distinction between the godly and ungodly will be evident for all when the righteous Lord is present, ruling from the throne of David in Jerusalem.

4:1 the day is coming. The first three verses continue the thought of the closing verses of the previous chapter, elaborating on God’s punishment of the wicked and His deliverance of the godly (cf. 3:1–5). This eschatological reference to the Day of the Lord (cf. Is. 13:6; Joel 2:11, 31; Zeph. 1:14) is injected four times into the prophet’s final words (3:17; 4:1, 3, 5). It anticipated the return of the Lord Jesus in judgment (cf. Rev. 19:11–21). Burning like an oven. Adding to the imagery of a refining fire (3:2), Malachi spoke of God’s judgment as a destructive fire that swiftly and totally consumes with excessive heat (cf. with the proud of 3:15). The destruction of the roots, normally protected by their subsurface location, provides a vivid, proverbial picture of its totality. All who refuse to repent will be cast into the fire of hell (cf. Rev. 20:11–15).

4:2 Sun of Righteousness. While the wicked will be devoured by the heat of His wrath, those who fear Him will feel His warmth with healing in His “rays” or “beams” (cf. Is. 30:26; 60:1, 3). The reference is to the Messiah; He is “the Lord our Righteousness” (Ps. 84:11; Jer. 23:5, 6; 1 Cor. 1:30). healing. The reference should not be limited to the physical recovery from the harm done by the wicked (cf. 3:5). This sickness is inextricably linked with sin; healing will come only through the suffering of the Servant (cf. Ps. 103:3; Is. 53:5; 57:18, 19; 1 Pet. 2:24). like stall-fed calves. Calves, when confined to a stall for extended periods of time, leap for sheer joy when turned loose into the sunlight. The picture is one of a joyful, vigorous, and carefree life.

4:3 ashes under . . . your feet. The destruction of the wicked is appreciated by those who suffered at their hand. Ashes were often poured on foot trails to provide a more solid pathway during wet weather. Here, the wicked are compared to ashes, which the righteous will tread down as a result of the fire of God’s judgment (cf. v. 1). The prophet desires, as should all believers, that there be far-reaching repentance, but if not, destruction of the impenitent is inescapable.

4:4 Both the law and the prophets play a part in preparing for the arrival of the Day of the Lord. First, the people were to remember what was given at Sinai (Horeb), the Law of Moses primarily focusing on the obligations to obedience at the time of entering into that covenant (Ex. 24:1ff.; Josh. 8:32; 23:6; 1 Kin. 2:3).

4:5 Elijah. The mention of Elijah was to announce the Messiah’s arrival (see Introduction: Interpretive Challenges). John the Baptist was a type of Elijah at Christ’s First Advent (cf. Luke 1:17). Moses and Elijah appeared together at the Mt. of Transfiguration (cf. Matt. 17:14) and may be the two witnesses in the Great Tribulation (cf. Rev. 11:1–3). Most likely, this will be an Elijah-like person, as John the Baptist was Elijah-like (see note on 3:1 ). In that day, his task will be to preach reconciliation to God so souls can believe and be spared God’s curse. He will be effective (v. 6).

4:6 turn . . . hearts. The very opposite of what occurred at Christ’s First Coming (cf. Matt. 10:34–36) anticipates a general societal repentance (cf. Matt. 25:31–46; Rev. 7:9–17; 20:4–6) so that complete destruction might be averted. The earth will be restored to Edenic wonder, the curse reversed, the kingdom established with Messiah reigning, and the righteous Jews and Gentiles entering it. curse. Not the normal word for curse, this word refers to the practice of devoting things or persons irrevocably to God, often by total destruction. Cities of Canaan were put under the “curse,” and, thus, the people were to be exterminated (cf. Deut. 13:12–18; 20:16ff.). Its use here suggests that God would make a whole burnt offering of the earth if there was not a repentant remnant.

Further Study

Blaising, Craig A. Malachi, in The Bible Knowledge Commentary. Wheaton: Victor, 1985.

Kaiser, Walter C., Jr. The Book of Malachi, in vol. 23 of The Preacher’s Commentary. Nashville: Thomas Nelson, 1992.