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93 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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currentBook = 'Mal';
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PriorChapter = 'Malachi 2';
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Title = 'Study Guide for Malachi 3';
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<h2><a onclick="return mV('Mal',3,'1-');">Mal 3</a> - The Messenger of the Covenant</h2>
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<p>A. The coming of the two messengers.</p>
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<p class="c1">1. (<a onclick="return mV('Mal',3,1);">1</a>) The two messengers are introduced.</p>
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<p class="c2">"Behold, I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming," says the <span class="c6">Lord</span> of hosts.</p>
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<p class="c4">a. <b><span class="c3">Behold, I send My messenger</span></b>: This prophesied <b><span class="c3">messenger</span></b> is none other than John the Baptist. <a onclick="return mV('Mat',11,10);">Mat 11:10</a>; <a onclick="return mV('Mar',1,2);">Mar 1:2</a>, and <a onclick="return mV('Luk',7,27);">Luk 7:27</a> each apply this promise to John the Baptist.</p>
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<p class="c5">i. At the end of <a onclick="return mV('Mal',2,'1-');">Mal 2</a>, Israel complained that God seemed to reward the wicked and did not exercise His justice in the world. God responds to their complaint by saying, "I will set things right with My Messiah, and before Him will come <b><span class="c3">My messenger</span></b>."</p>
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<p class="c4">b. <b><span class="c3">And he will prepare the way before Me</span></b>: In an ancient royal procession the messenger went before the King to announce his arrival, to indicate the route, and to remove any obstacles in the road. John the Baptist fulfilled this exact ministry for Jesus. The same idea is indicated in <a onclick="return mV('Isa',40,'3-5');">Isa 40:3-5</a>.</p>
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<p class="c5">i. God's purpose for bringing this specific prophecy through Malachi in his day was probably because Israel complained that the Messianic promises of Haggai and Zechariah were not fulfilled. Here Malachi shows that the way for the Messiah must be <i>prepared</i>, and they aren't ready yet.</p>
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<p class="c5">ii. <b><span class="c3">Before Me</span></b>: The <span class="c6">Lord</span> promises that He Himself will come - not merely a new or better prophet, but the <span class="c6">Lord</span> Himself.</p>
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<p class="c4">c. <b><span class="c3">Even the Messenger of the covenant</span></b>: This second messenger is the <span class="c6">Lord</span> Himself - Jesus coming to <b><span class="c3">His temple</span></b> as the fulfillment of the old covenant and to institute a new covenant.</p>
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<p class="c1">2. (<a onclick="return mV('Mal',3,'2-5');">2-5</a>) This second Messenger will also come with purifying judgment; it will be a fearful coming.</p>
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<p class="c2">"But who can endure the day of His coming? And who can stand when He appears? For He <i>is</i> like a refiner's fire and like launderer's soap. He will sit as a refiner and a purifier of silver; He will purify the sons of Levi, and purge them as gold and silver, that they may offer to the <span class="c6">Lord</span> an offering in righteousness. Then the offering of Judah and Jerusalem will be pleasant to the <span class="c6">Lord</span>, as in the days of old, as in former years. And I will come near you for judgment; I will be a swift witness against sorcerers, against adulterers, against perjurers, against those who exploit wage earners and widows and orphans, and against those who turn away an alien; because they do not fear Me," says the <span class="c6">Lord</span> of hosts.</p>
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<p class="c4">a. <b><span class="c3">Who can endure the day of His coming?</span></b> <a onclick="return mV('Mal',3,1);">Mal 3:1</a> spoke of two messengers to come - one to prepare the way of the <span class="c6">Lord</span>, and one to be the <i>Messenger of the covenant</i>. The <b><span class="c3">coming</span></b> that man must <b><span class="c3">endure</span></b> is the coming of the <i>Messenger of the covenant</i>, but it is His <i>second coming</i>.</p>
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<p class="c5">i. "Like most Old Testament prophets, Malachi, in his picture of the coming Christ, mingled the two advents." (Alden)</p>
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<p class="c4">b. <b><span class="c3">He is like a refiner's fire and like launderer's soap</span></b>: The coming of this second Messenger will be awesome and terrible, but with a purpose. Both the launderer and the refiner work to clean, not to destroy.</p>
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<p class="c5">i. <b><span class="c3">He will sit as a refiner and a purifier of silver</span></b>: "The beauty of this picture is that the refiner looks into the open furnace, or pot, and knows that the process of purifying is complete, and the dross all burnt away, when he can see his image plainly reflected in the molten metal." (Baldwin)</p>
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<p class="c5">ii. "<span>If any of you, my hearers, are seeking the Lord at this time, I want you to understand what it means: you are seeking a fire which will test you, and consume much which has been dear to you. We are not to expect Christ to come and save us in our sins, he will come and save us from our sins; therefore, if yon are enabled by faith to take Christ as a Savior, remember that you take him as the purger and the purifier, for it is from sin that he saves us." (Spurgeon)</span></p>
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<p class="c5">iii. We note that <b><i><span class="c3">He</span></i><span class="c3"> will sit as a refiner</span></b>. "What a comfort it is that He surrenders this work to no other hands than his own. He may give his angels charge concerning us when we are in danger; but he keeps our purification beneath his special superintendence." (Meyer)</p>
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<p class="c5">iv. At the same time, notice that <b><span class="c3">He will <i>sit</i> as a refiner</span></b>. The <i>sitting</i> posture shows that the refiner may seem indifferent, but He is not. He is carefully working with the silver, burning off and scraping away the dross that that the flames bring to the top. "<span>I think I see in the sitting down of the refiner a settled patience, as if he seemed to say, 'This is stern work, and I will sit down to it, for it will need care, and time, and constant watchfulness.'" (Spurgeon)</span></p>
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<p class="c5">v. "If you are just now in the fire, dear soul, be of good cheer - it shows at least that you are silver, and are capable of performing more acceptable service in God's holy Temple." (Meyer)</p>
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<p class="c4">c. <b><span class="c3">He will purify the sons of Levi</span></b>: In the first two chapters of Malachi, the <span class="c6">Lord</span> spoke out against the corruption of the priesthood. Here, God gives His ultimate answer for that corruption - the Messiah <b><span class="c3">will purify the sons of Levi</span></b>.</p>
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<p class="c5"><span>i. "Have you ever reflected upon the fact that when Christ's refining work is done upon us there will never be any need for it again? Blessed be God, there is no purgatorial fire. We need not dread that we have yet to pass through purging flames in another world." (Spurgeon)</span></p>
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<p class="c4">d. <b><span class="c3">I will be a swift witness against sorcerers</span></b>: God's ultimate purpose is to cleanse society, and to change the hearts of men. When Jesus returns in glory and rules on this earth, evil will be quickly punished.</p>
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<p class="c5">i. <b><span class="c3">Sorcerers</span></b>: This sin is mentioned first because the Jews became familiar with sorcery and other magical arts during their captivity in Babylon.</p>
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<p>B. Returning to God instead of robbing God.</p>
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<p class="c1">1. (<a onclick="return mV('Mal',3,'6-7');">6-7</a>) While declaring His mercy, God asks for repentance.</p>
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<p class="c2">"For I <i>am</i> the <span class="c6">Lord</span>, I do not change; therefore you are not consumed, O sons of Jacob. Yet from the days of your fathers you have gone away from My ordinances and have not kept <i>them.</i> Return to Me, and I will return to you," says the <span class="c6">Lord</span> of hosts. "But you said, 'In what way shall we return?' "</p>
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<p class="c4">a. <b><span class="c3">I am the <span class="c6">Lord</span>, I do not change; therefore you are not consumed</span></b>: If it were <i>possible</i> for God to change His mind about us, He might very well do it and we would be <b><span class="c3">consumed</span></b>. Fortunately the <span class="c6">Lord</span> does <b><span class="c3">not change</span></b> in His love or His choice towards us.</p>
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<p class="c4">b. <b><span class="c3">Yet from the days of your fathers you have gone away from My ordinances</span></b>: God's unchanging love for Israel should have made them more obedience and submitted to Him, but they presumed upon His faithfulness and patience.<b><span class="c3"></span></b></p>
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<p class="c4">c. <b><span class="c3">Return to Me, and I will return to you</span></b>: In its most basic sense, repentance is turning away from sin and turning to God. It isn't so much <i>required</i> if we want to return to God; repentance describes what the very act of returning is.</p>
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<p class="c4">d. <b><span class="c3">In what way shall we return?</span></b> Israel didn't know how to return to God. Either they <i>chose</i> not to know or they simply were ignorant.</p>
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<p class="c1">2. (<a onclick="return mV('Mal',3,'8-12');">8-12</a>) How Israel needed to repent.</p>
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<p class="c2">"Will a man rob God? Yet you have robbed Me! But you say, 'In what way have we robbed You?' In tithes and offerings. You are cursed with a curse, for you have robbed Me, <i>even</i> this whole nation. Bring all the tithes into the storehouse, that there may be food in My house, and try Me now in this," says the <span class="c6">Lord</span> of hosts, "If I will not open for you the windows of heaven and pour out for you <i>such</i> blessing that <i>there will</i> not <i>be room</i> enough <i>to receive it</i>. And I will rebuke the devourer for your sakes, so that he will not destroy the fruit of your ground, nor shall the vine fail to bear fruit for you in the field," says the <span class="c6">Lord</span> of hosts; "and all nations will call you blessed, for you will be a delightful land," says the <span class="c6">Lord</span> of hosts.</p>
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<p class="c4">a. <b><span class="c3">Will a man rob God?</span></b> It seems crazy to think that a man could rob God. What could someone possibly steal from God? The <span class="c6">Lord</span> makes it clear - they <b><span class="c3">robbed God</span></b> by withholding their <b><span class="c3">tithes and offerings</span></b>.</p>
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<p class="c5">i. It's an expression of astonishment: <b><span class="c3">Will a <i>man</i> rob God?</span></b></p><ul class="c6"><li>Astonishing because it is such a daring thing to do</li><li>Astonishing because it is shamefully ungrateful</li><li>Astonishing because it is senselessly self-destructive</li><li>Astonishing because it will certainly be punished</li></ul>
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<p class="c5">ii. God calls it robbery because they had unlawful possession of what belonged to God. It isn't because <i>only</i> the <b><span class="c3">tithes and offerings</span></b> belonged to God. In fact, <i>everything</i> we have belongs to God (<a onclick="return mV('Psa',24,1);">Psa 24:1</a>). Yet God does not normally command us to give everything that belongs to Him; He allows us to keep some as managers on His behalf. But the <b><span class="c3">tithes and offerings</span></b> are different; they are not given to us to manage - they belong to what the <span class="c6">Lord</span> calls <b><span class="c3">My house</span></b>, the <b><span class="c3">house</span></b> of the <span class="c6">Lord</span>.</p>
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<p class="c5">iii. If you give a tithe - that is, 10% of your income or assets - to God, it isn't as if the remaining 90% is yours to do with as you please. It all belongs to God, but He allows you to directly manage the remaining 90%.</p>
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<p class="c5">iv. The Law of Moses had a detailed system of giving based on the tithe (<a onclick="return mV('Deu',14,'22-29');">Deu 14:22-29</a> is one passage describing this system). If you failed to pay your tithe, you were assessed a 20% penalty (<a onclick="return mV('Lev',5,'14-16');">Lev 5:14-16</a>; <a onclick="return mV('Lev',22,14);">22:14</a>; <a onclick="return mV('Lev',27,'31-32');">27:31-32</a>). Nevertheless, tithing predated the law (<a onclick="return mV('Gen',14,'18-20');">Gen 14:18-20</a>).</p>
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<p class="c4">b. <b><span class="c3">You are cursed with a curse, for you have robbed Me</span></b>: Because God's people did not give as He commanded, God did not bless them materially or spiritually the way He would have otherwise. Their stingy hearts proved that their hearts were far from God, because God is the greatest giver (<a onclick="return mV('Jhn',3,16);">Jhn 3:16</a>).</p>
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<p class="c5">i. Many people with financial problems fail to do the most important thing first: obey and honor God with their resources. When we put God and His kingdom first, He promises to meet our other needs (<a onclick="return mV('Mat',6,33);">Mat 6:33</a>).</p>
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<p class="c4">c. <b><span class="c3">Bring all the tithes into the storehouse</span></b>: This was the answer to their problems - to actually <i>do</i> what God commanded them to do, and to <b><span class="c3">bring <i>all</i> the tithes</span></b> to God. It wasn't that they didn't give anything to God; they simply did not <b><span class="c3">bring <i>all</i> the tithes</span></b> to Him. They must not fall short in giving God everything that He asked for.</p>
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<p class="c5">i. Under the New Covenant, are we under a similar command to tithe? The New Testament nowhere specifically commands tithing, but it certainly does speak of it in a positive light, if it is done with a right heart (<a onclick="return mV('Luk',11,42);">Luk 11:42</a>).</p>
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<p class="c5">ii. It is also important to understand that tithing is not a principle that depends on the Law of Moses. <a onclick="return mV('Hbr',7,'5-9');">Hbr 7:5-9</a> explains that tithing was practiced and honored by God before the Law of Moses.</p>
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<p class="c5">iii. What the New Testament does speak with great clarity on is the principle of <i>giving</i>. <a onclick="return mV('1Cr',16,'1-4');">1Cr 16:1-4</a> makes it clear that our giving must be:</p><ul class="c6"><li>Periodic</li><li>Planned</li><li>Proportional</li><li>Private</li></ul>
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<p class="c5">iv. As well, <a onclick="return mV('2Cr',9,'1-');">2Cr 9</a> tells us that giving must be:</p><ul class="c6"><li>Generous</li><li>Freely given</li><li>Cheerful</li></ul>
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<p class="c5">v. Since the New Testament doesn't emphasize tithing, one might not be strict on it for Christians (though some Christians do argue against tithing on the basis of self-interest). Nevertheless, giving is to be proportional so we should give <i>some</i> percentage so ten percent is a good benchmark. For some, 10% should really be the beginning of their giving.</p>
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<p class="c5">vi. If our question is, "how little can I give and still please God?" then our heart isn't in the right place at all. We should have the attitude of some early Christians, who essentially said: "We're not under the tithe - we can give <i>more</i>!" Giving and financial management are <i>spiritual</i> issues not just a financial issues (<a onclick="return mV('Luk',16,11);">Luk 16:11</a>).</p>
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<p class="c4">d. <b><span class="c3">That there may be food in My house</span></b>: The purpose of the tithe was primarily to support the priests who ministered before the <span class="c6">Lord</span>. When the people did not bring their tithes, the priests were not properly supported and there was not enough <b><span class="c3">food</span></b> for them in the <b><span class="c3">house</span></b> of the <span class="c6">Lord</span>.</p>
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<p class="c5">i. The tithe in Israel was also to be used to help the poor, and once every three years some of it was put aside for that purpose (<a onclick="return mV('Deu',14,'28-29');">Deu 14:28-29</a>). Still, the main purpose for the tithe was to support the tribe of Levi and the priests (<a onclick="return mV('Deu',14,27);">Deu 14:27</a>).</p>
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<p class="c5">ii. The same principle carries over in the New Testament. Some think that a paid ministry is an abomination before God, but Paul made it clear that not only do ministers deserve to be supported by those they minister to (<a onclick="return mV('1Ti',5,18);">1Ti 5:18</a>; <a onclick="return mV('2Cr',9,'4-14');">2Cr 9:4-14</a>) but also that their support is even more worthy than the poor (<a onclick="return mV('1Ti',5,17);">1Ti 5:17</a>). Nevertheless, Paul voluntarily yielded his right to be supported when he thought it was in the best interests of the gospel to do so (<a onclick="return mV('2Cr',9,12);">2Cr 9:12</a>; <a onclick="return mV('2Cr',9,15);">9:15</a>).</p>
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<p class="c4">e. <b><span class="c3">And try Me now in this</span></b>: It's hard to find a comparable passage of Scripture - where the <span class="c6">Lord</span> <i>commands</i> His people to test Him. Here, in regard to giving and His blessing of it, He tells His people "<b><span class="c3">try Me now in this</span></b>." "See if you can give to Me and be the poorer for it. See if you can out-give Me."</p>
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<p class="c5">i. "The context for God's words about tithes is the teaching that God is faithful. The matter of tithes is only an illustration of that teaching." (Boice)</p>
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<p class="c4">f. <b><span class="c3">Open for you the windows of heaven and pour out for you such blessing that there will not be room enough to receive it</span></b>: This is the response God promises when His people give as He tells them to. He will bless them both with provision and protection (<b><span class="c3">I will rebuke the devourer</span></b>).</p>
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<p class="c5">i. The reference to the <b><span class="c3">windows of heaven</span></b> reminds us of the glorious account of provision in <a onclick="return mV('2Ki',7,'1-');">2Ki 7</a>, when God provided in a completely unexpected way. God has resources that we know nothing about, and it is often of no help to try and figure out - or worry about - how God will provide.</p>
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<p>C. What good is it to serve God?</p>
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<p class="c1">1. (<a onclick="return mV('Mal',3,'13-15');">13-15</a>) God's people ask the question.</p>
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<p class="c2">"Your words have been harsh against Me," says the <span class="c6">Lord</span>, "Yet you say, 'What have we spoken against You?' You have said, 'It is useless to serve God; what profit <i>is it</i> that we have kept His ordinance, and that we have walked as mourners before the <span class="c6">Lord</span> of hosts? So now we call the proud blessed, for those who do wickedness are raised up; they even tempt God and go free.' "</p>
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<p class="c4">a. <b><span class="c3">Your words have been harsh against Me</span></b>: Israel spoke against the <span class="c6">Lord</span> in a harsh and sinful way - and they apparently didn't even realize they did it.</p>
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<p class="c4">b. <b><span class="c3">It is useless to serve God</span></b>: These were the harsh words spoken by God's people against God. They saw the prosperity of the <b><span class="c3">proud</span></b> and those who did <b><span class="c3">wickedness</span></b>, and they felt that it was <b><span class="c3">useless to serve God</span></b> as long as those who didn't serve Him seemed to have it so good.</p>
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<p class="c5">i. It cost something to keep God's <b><span class="c3">ordinance</span></b>, and they had to humble themselves to walk <b><span class="c3">as mourners before the <span class="c6">Lord</span></span></b>. Yet it seemed to God's people that cost wasn't worth the reward.</p>
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<p class="c1">2. (<a onclick="return mV('Mal',3,'16-18');">16-18</a>) The comfort of knowing that God remembers.</p>
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<p class="c2">Then those who feared the <span class="c6">Lord</span> spoke to one another, and the <span class="c6">Lord</span> listened and heard <i>them;</i> so a book of remembrance was written before Him for those who fear the <span class="c6">Lord</span> and who meditate on His name. "They shall be Mine," says the <span class="c6">Lord</span> of hosts, "On the day that I make them My jewels. And I will spare them as a man spares his own son who serves him." Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him.</p>
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<p class="c4">a. <b><span class="c3">Then those who feared the <span class="c6">Lord</span> spoke to one another</span></b>: Discouraged by the sense that it wasn't worth the trouble to serve God, the people of God came together - <b><span class="c3">spoke to one another</span></b> - and encouraged each other in the <span class="c6">Lord</span>.</p>
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<p class="c5">i. When God's people speak to one another in this way, the <span class="c6">Lord</span> listens from heaven. He loves to see true fellowship and love among His people.</p>
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<p class="c4">b. <b><span class="c3">A book of remembrance was written before Him for those who fear the <span class="c6">Lord</span> and who meditate on His name</span></b>: When they saw the wicked rewarded and the righteous suffer, it made them think that God forgot all their good. Here Malachi promises that not only will God remember, but He will write it down!</p>
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<p class="c5">i. The thought that God has a <b><span class="c3">book of remembrance</span></b> is common, but varied (<a onclick="return mV('Exd',32,'32-33');">Exd 32:32-33</a>; <a onclick="return mV('Psa',69,28);">Psa 69:28</a>; <a onclick="return mV('Psa',87,6);">87:6</a>; <a onclick="return mV('Dan',12,1);">Dan 12:1</a>).</p>
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<p class="c4">c. <b><span class="c3">They shall be Mine...My jewels</span></b>: In the midst of suffering, assaulted by doubt and discouragement, God's people didn't feel like God's <b><span class="c3">jewels</span></b>. Yet their feeling didn't change the fact, and they needed to let God's fact be greater than their feeling.</p>
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<p class="c5">i. It was a spiritually low time for Israel - the priests and the people were steeped in corruption and mediocrity. At the same time, God always has His <b><span class="c3">jewels</span></b>. Even if everyone around you turns away from the <span class="c6">Lord</span>, you can still be one of His <b><span class="c3">jewels</span></b>.</p>
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<p class="c5">ii. Ways that Christians are like <b><span class="c3">jewels</span></b>:</p><ul class="c6"><li>They are hard and durable</li><li>They are prized for their luster</li><li>They are prized for their rarity</li><li>They are made by God alone</li><li>They are of all different sizes, yet they are all jewels</li><li>They are found all over the world</li><li>They are associated with royalty</li><li>They are protected</li><li>Some are hidden and undiscovered</li><li>Some are not yet polished</li></ul>
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<p class="c4">d. <b><span class="c3">Then you shall again discern between the righteous and the wicked</span></b>: One day this dilemma will be cleared up. In the end, the distinction between the <b><span class="c3">righteous</span></b> and the <b><span class="c3">wicked</span></b> will be evident.</p>
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