Chapter Three

Third discourse: The day of the Lord. 1–12. The cleansing action of God’s judgment. 13–18. God’s justice indeed exists.

(Mal 3:1-12.) In response to the Jews’ declared wish to see God’s righteous judgment, the prophet proclaims that Jehovah, as the Messenger of the Covenant, will first appear for judgment over the descendants of Levi, in order to cleanse them from their unrighteousness, and then will execute His judgment also over all Jews, who now offend Jehovah through self-interest in the choice of sacrificial animals and concealment of the tithes and offerings due to the Temple. Let the Jews reform—only then can they count on the mercies of God.

Malachi 3:1. Behold, I send My messenger, and he will prepare the way before Me, and the Lord whom you seek will suddenly come to His temple, the Messenger of the Covenant whom you desire; behold, He comes, says the Lord of hosts. To the question posed in verse 17 of chapter 2—does God’s justice actually exist—the prophet says that this justice exists, and soon Jehovah will appear, whom the Jews so long to see as a judge of the wicked. “Behold, I send”—more accurately: “Behold, I am sending.” In the Hebrew text, a present-tense participle is placed here in connection with the particle “behold,” and such a connection is especially often used to denote future events that are to come sooner or later. Therefore, in the present case, instead of “I send,” it is better to read “I will send.” I—as is evident from the last words of the verse—is the Lord of hosts Himself. “My messenger.” The Hebrew word “Malachi” here can mean both one of the bodiless spirits sent to fulfill the commands of Jehovah on earth, and a simple person, authorized by Jehovah, to proclaim His will to people. But the Lord Jesus Christ refers this designation to His Forerunner, John the Baptist (Matt 11:10). The Evangelists likewise interpret this designation (Mark 1:2-4). Therefore, to avoid misunderstanding, and especially in view of the fact that in the second half of the verse there is again mention of an “Angel,” which clearly refers not to a simple mortal, in the present case, instead of the expression “My messenger,” it is better to place the expression: “My herald.” What the “herald” meant to the listeners of the prophet—this question is not especially significant. It can only be said—on the basis of verse 5 of chapter 4—that they could have seen here a prediction of the coming of the prophet Elijah. For us, it is important that all the interpreters of the ancient Christian Church saw here, in accordance with the Gospel, a prediction of the coming of John the Forerunner. The analysis of the opinions of the newer Western interpreters is found in Tikhomirov, pp. 422–431. “And he will prepare the way before Me,” that is, through his preaching, he will make it so that the Jews will be morally able—to accept the Lord. The image itself is borrowed from the customs observed at royal arrivals in Persia. Special heralds announced the arrival of the king in one or another province so that the inhabitants could receive him worthily. “And suddenly,” that is, the activity of the herald will not prepare everyone for the acceptance of the Lord-Judge, and for many this coming will be completely unexpected. “In His temple”—as in His palace (Joel 3:5; Jer 7:4). God was King of Israel (Mal 1:14). “The Lord”—in Hebrew, Ha-Adon—without doubt, Jehovah Himself. “Whom you seek”—an allusion to the objection of the Jews against the existence of the Righteous Recompenser, see Mal 2:17. Perhaps in these words there is also an allusion to the fact that the Jews of Malachi’s time were not satisfied with the fact that in the newly built temple there was no cloud, that visible sign of the presence of Jehovah, nor was there the ark of the covenant, on which Jehovah mysteriously dwelt. It might have seemed to them that Jehovah did not live among His people (Tikhomirov, p. 436). “The Messenger of the Covenant.” Since a “herald” or Forerunner must precede this person, it is clear that here is meant some higher person, not a simple messenger of God. Who, then, is meant here? Most probably is the supposition that the expression “Messenger of the Covenant” is the same as the often-used expression in the Old Testament “Messenger of Jehovah.” As the newer exegetes understand “Messenger of Jehovah” to be Jehovah Himself, only not in His essence, but in His manifestation and activity among the chosen people (Tikhomirov), so also should “Messenger of the Covenant” be understood as Jehovah as well, inasmuch as He will appear as standing, in virtue of the covenant formerly concluded with the Jews, in special relations to the Jewish people. The Jews demanded that Jehovah reward them for their patience, as was promised in the covenant concluded at Sinai (Exod 24:7). Jehovah, therefore, will soon come to do this, to act with the Jews as the covenant requires. They should expect Him precisely as a Messenger or executor of the covenant, in which were indicated both the promises of Jehovah and the obligations of Israel. But it is nevertheless certain that Jehovah distinguishes from Himself the “Messenger of the Covenant” as a separate Person: He is the sender, the Messenger of the Covenant is the sent, though acting as Jehovah with all His rights and power. Therefore, the last words of the prophecy, “Behold, He comes,” cannot be understood only as a peculiar mode of expression, where the speaker speaks of himself in the third person (and in Malachi’s case, for example, God says, “Pray to God”—Mal 1:9), but, in accordance with the Gospel, should be regarded as a designation of the Son of God, Who, in virtue of His unity of essence with God the Father (John 10:30), appears here as Jehovah and Messenger of the Covenant.

Malachi 3:2–4. And who can endure the day of His coming, and who can stand when He appears? For He is like a refiner’s fire and like fullers’ soap, and He will sit as a refiner and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver, that they may present offerings to the Lord in righteousness. Then the offering of Judah and Jerusalem will be pleasing to the Lord, as in the days of old and as in former years. The Jews thought that the appearance of Jehovah for judgment would bring them only benefit, but in fact, it is doubtful that many among them would be found who could endure the trial awaiting them, like other peoples, in God’s judgment. “Fire for refining”—cf. Isa 1:25. “Fuller’s soap for cleansing”—cf. Jer 2:22. “The sons of Levi.” The cleansing, first of all, will be performed on the descendants of Levi, in particular, the priests, because with Levi there was a special covenant with Jehovah (Mal 2:5). “Offerings... in righteousness,” that is, as prescribed by the law. “The ancient days”—these are, for example, the happy times of David, who cared for the proper performance of worship.

Malachi 3:5. Then I will draw near to you for judgment; I will be swift to bear witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired workers in their wages, the widow and the orphan, against those who thrust aside the sojourner, and do not fear Me, says the Lord of hosts. As for the common Jews, God will also judge them for various transgressions against the Law of Moses. God will be the one who exposes or, more precisely, bears witness against the Jews at this judgment. He will judge—He will also confirm the guilt of the accused, as the All-Knowing One. Thus, the judicial process will be conducted quickly (swift in bearing witness). On the criminality of sorcery, see Lev 20:27; adultery—Lev 20:10; false oaths—Exod 20:7; oppression of hired workers—Lev 19:13; oppression of widows and orphans and sojourners—Deut 24:17.

Malachi 3:6. For I the Lord do not change; therefore you, O children of Jacob, have not perished. The Lord is always faithful to His promises. Therefore, the Jews, whose ancestors the Lord promised to preserve their offspring, continue to exist, even though they have long deserved destruction for the offenses they cause to the Lord (Tikhomirov, somewhat correcting the Hebrew text, translates: “but you, sons of Jacob, do not depart from the unrighteousness of your fathers”).

Malachi 3:7–8. From the days of your ancestors you have turned aside from My statutes and have not kept them. Return to Me, and I will return to you, says the Lord of hosts. But you say: “How shall we return? Will anyone rob God? Yet you are robbing Me! But you say: “How are we robbing You?” In the tithes and the offerings. The Lord calls the Jews to reform, to repent, but they do not wish to understand their guilt before Him and are surprised at this invitation: after all, they are not guilty before God in anything! Then God directly declares their guilt: they rob or, more accurately, cheat God with regard to the tithe and the offering. On the tithe—see Lev 27:30; Num 18:20; Deut 14:22. On the offering—Ezek 44:30, as well as on both—Nehem 10:38-39.

Malachi 3:9. You are cursed with a curse, for you are robbing Me—the whole nation of you! The Jews have brought upon themselves a curse, laid down in the law, against those who violate the ordinances regarding the tithe and the offering.

Malachi 3:10. Bring the whole tithe into the storehouse, so that there may be food in My house, and thus put Me to the test, says the Lord of hosts; see if I will not open the windows of heaven for you and pour down for you an overflowing blessing. This curse apparently manifests itself in drought, from which the crops in the land of Judah perish. It is necessary, therefore, to quickly correct this transgression before Jehovah and deliver in the storehouse—that is, into the storerooms of the Temple (Nehem 10:37-38)—the whole tithe, in its complete form, without leaving any of it in their own homes, as apparently was being done then. The Lord will then send rain on the dried-up land.

Malachi 3:11–12. I will rebuke the devourer for you, so that it will not destroy the produce of your soil; and your vine in the field shall not fail to bear fruit, says the Lord of hosts. Then all nations will call you happy, for you will be a land of delight, says the Lord of hosts. Still troubling the Jews at that time was the locust (the devourer). And from this plague the Lord will deliver the Jews if they are diligent in bringing the tithe. In general, the Jews will enjoy the mercies of Jehovah, and even other nations will envy them. (Mal 3:13-18.) In contrast to the bold objections to divine justice, the prophet speaks of how the pious people think of God’s relation to the righteous and sinners. At this, God proclaims that soon the day of visible retribution for sins and virtues will come.

Malachi 3:13–15. You have spoken harsh words against Me, says the Lord. Yet you say: “What have we spoken against You? You have said: “It is futile to serve God, and what do we profit by keeping His charge and walking about in mournful dress before the Lord of hosts? Now we count the arrogant happy; those who do wickedness are built up, and even when they put God to the test, they escape.” The prophet again turns to the objection which the Jews made against divine justice (Mal 2:17). Like the contemporaries of the prophet Zechariah (Zech 7:3), they murmured that serving God and walking in black garments (a sign of fasting, which in this case apparently was taken on voluntarily) brings no benefit. Better would it be already to act like the arrogant or those who pay no attention to the demands of the law of God, who continue to enjoy life in spite of the fact that their deeds tempt God, that is, appear to provoke His wrath to be revealed against them. Who are these arrogant—Jews or pagans? Most likely, some few Jews, since pagans were not obligated to observe the ordinances of the law of Jehovah at all.

Malachi 3:16–18. Then those who revered the Lord spoke with one another. The Lord paid attention and listened, and a book of remembrance was written before Him of those who revered the Lord and thought on His name. “They shall be Mine, says the Lord of hosts, My own possession on the day when I act, and I will spare them as parents spare their children who serve them.” Then once more you shall distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him. In contrast to such bold reasonings, the prophet now brings the conversations which pious people have with one another. These latter are fully convinced that the Lord listens and hears (the word “this” is superfluous). He sits, as a king, before whom are written, by his dictation, the deeds of those who have pleased him, in a special book of remembrance (cf. Esth 6:1). The Lord will make such people His own possession, His dear patrimony (Exod 19:5), on the day of His judgment over people. They will be beloved sons to Him, fulfilling His will. Then people who speak bold words will, like their distant ancestors, see that in the eyes of the Lord there is a difference between the righteous and the wicked!