Malachi

This paragraph concludes the second address. The sin of unfaithfulness that was widespread in Judah was a case of injustice, failing to give someone their due. Yet Judah, unable to recognize its own corruption, saw its current economic and social troubles (see Hag. 1:6,9-11; 2:16-19; Neh. 9:32-37) as a sign of God's unfairness or unfaithfulness. God's response to their complaints was to announce a coming messianic "messenger of the covenant" who would purge and purify God's people (see John 2:14-17), including the priests.

The divine-human nature of this messenger is indicated by his being both distinct from God, who is speaking, and also identified with Him (see comments on Zech. 12:10-13:9). "My messenger" is not the same but one who will announce the coming of the "messenger of the covenant" (see Heb. 9:15). The New Testament identifies this one as well as "Elijah" in 4:5 and the "voice" of Isaiah 40:3 with John the Baptist (Matt. 3:3; 11:10; Mark 1:2-3; Luke 3:3-6; John 1:23).

God's immutability in the sense of His faithfulness to His relationship with Israel expressed in 3:6 echoes 1:2-5 (see also Hos. 11:9; Ps. 124; Rom. 11:26-29).

The final address begins and ends with commands. The first section (3:7-10a) contains two commands: first to "return" to the Lord, then to evidence that return by bringing Him the tithes and offerings they had been withholding. Devoting to the Lord a tenth of one's produce as representative of the whole was an expression of faith and a recognition that all one's possessions were a gift of God. The tithe was used to support the temple personnel and the helpless members of society (see Neh. 13:10; Lev. 27:30-33; Num. 18:21-32; Deut. 12:5-18; 14:22-29; 26:12-15). The "offerings" were the priestly portions of all the sacrifices brought to the temple (Num. 18:8-20).

In 3:10b-12 the Lord promises blessing from heaven, from the land, and from the nations if Judah would be faithful to Him. As in all the Old Testament promises of material blessings, these applied to the nation, not the individual. Applying such promises to individuals is a misinterpretation that the Book of Job and later Jesus (Matt. 19:23-25; John 9:3) speak against.

Judah's complacency toward serving the Lord is exhibited by their speech in 3:13-15. The difficulties they had been encountering, together with their perverse perspective on their own righteousness and their seriously flawed understanding of what it means to have a relationship with God, had led them to a false conclusion. They had decided that there was no advantage in serving God (see Ps. 73:13) and that there was no real difference between righteousness and wickedness (see Isa. 5:20). What perverse thinking our wicked minds can lead us into, when not guided by God's truth!

The final motivation offered to encourage repentance is the coming day when the Lord will separate the righteous and the wicked and will gather together His "treasured possession" (3:16-4:3; see Exod. 19:5; Deut. 7:6; 14:1-2; 26:18; Ps. 135:4). The message alternates between hope (3:16-18; 4:2) and judgment (4:1), combining the two in the last verse. It begins with a figurative anecdote whose point is that the Lord knows those who fear Him. The "scroll of remembrance" may refer to a heavenly book of destiny known from Psalms 40:7; 139:16; Isaiah 34:16; Daniel 7:10; and Revelation 20:12. The fiery element of the coming day in 4:1 echoes similar images in eschatological passages such as Joel 2:3-5 (see Ps. 21:9; Isa. 31:9). The word for "furnace" here can also mean "oven" and is used as a divine image in Genesis 15:17. The "sun of righteousness" refers to the Messiah whose appearance will be celebrated like the dawn because "in its wings" (i.e., the wings of the dawn; see Ps. 139:9) will be healing for those who fear the Lord (see Deut. 32:39; 2 Chr. 7:14; Isa. 6:10; 53:5; 57:18-19; 58:8; Jer. 33:6; Hos. 14:4).

Because the Lord remembers those who fear Him and honor His name (3:16), He commands Israel in the last section to "remember the law" revealed to Moses (4:4-6). As the people of Israel were to wear tassels as constant reminders of the Lord's instructions (Num. 15:38-40), so Malachi was calling them to a lifestyle guided at all times not by human wisdom, ambition, or societal expectations but by the thoughtful application of God's Word. Only this divine lighthouse can guide God's people to avoid destruction on "that great and dreadful day of the Lord."

Elijah's role as preparatory pro-claimer of the time of divine intervention derives from his being viewed as the quintessential prophet of repentance. As he appears with Moses in these final verses of the Old Testament, so he appeared with Moses representing the prophets to testify to Jesus as the Messiah on the mountain of Jesus' transfiguration (Matt. 17:3; Luke 9:29-31). The prophecy here was also fulfilled in part by John the Baptist (Matt. 11:14; 17:10-13; Luke 1:15-17). But Jesus indicated that an additional fulfillment awaits the time of His return (Matt. 11:14; 17:11), perhaps as reflected in the prophecy of the two witnesses in Revelation 11:3 (see Deut. 19:15).

Elijah's coming before the day of the Lord will result in a great revival of faith in Israel, expressed here as fathers and their "children" (or sons) turning (the same verb translated "return" in 3:7) their hearts toward each other. As quoted in Luke 1:17, it describes fathers turning compassionately toward their children and disobedient people accepting the wisdom of the righteous.

Theological and Ethical Significance. Malachi speaks to the hearts of a troubled people whose circumstances of financial insecurity, religious skepticism, and personal disappointments are similar to those God's people often experience or encounter today. The book contains a message that must not be overlooked by those who wish to encounter the Lord and His kingdom and to lead others to a similar encounter. Its message concerns God's loving and holy character and His unchanging and glorious purposes for His people. Our God calls His people to genuine worship, to fidelity both to Himself and to one another, and to expectant faith in what He is doing and says He will do in this world and for His people.

God's love is paramount. It is expressed in Malachi in terms of God's election and protection of Israel above all the nations of the world. Since God has served the interests of Judah out of His unchanging love, He requires Judah to live up to its obligations by obedience and loyalty to Him and not empty ritualism in worship. This love relationship between God and Judah is the model by which the individual is expected to treat his neighbor; we are bound together as a community created by God, we are responsible for one another, and we are required to be faithful in our dealings with one another at every point in life.

As a community devoted to God, God's people enjoy His protection and intercession. But failure to live right before God and our fellow man means not only the natural consequences of a wicked society but also the intervention of God's judgment. Thus, God's people cannot expect the joy of His blessings if we persist to fail in our duties to God and one another; the people must repent because the judgment of God is certain.

But before God would hold Judah in the balance of judgment, He would grant one last call for repentance; a forerunner would precede that terrible day and herald the coming of God's kingdom in the earth.

Alden, R. L. "Malachi." Expositor's Bible Commentary. Grand Rapids: Zondervan, 1985.

Baldwin, J. Haggai, Zechariah, Malachi. Downers Grove: InterVarsity, 1972.

Kaiser, W. C. Malachi: God's Unchanging Love. Grand Rapids: Baker, 1984.

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

Verhoef, P. A. The Books of Haggai and Malachi. Grand Rapids: Eerdmans, 1987.

Wolf, H. Haggai and Malachi. Chicago: Moody, 1976.