The MacArthur Study Bible, NKJV
Page 446
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. 44–45:8), 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 Ezek. 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 worship in the millennial temple, will be for others utter destruction. All the iniquitous behavior in this verse are 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.
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, 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; James 1:17 in general; Jer. 31:35–37; 33:14–22 in particular). 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 the sins on their part needing repentance (also cf. v. 8b), the invitation to return is met with another cynical query, asking 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 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 national 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, for God had withheld His blessing. On believers’ responsibility to pay taxes, see notes on Matt. 22:21; Rom. 13:1–7. On NT freewill giving, see 1 Cor. 16:1, 2; 2 Cor. 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. Is. 7:11, 12; 1 Kin. 18:20–46). 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 Cor. 9:6–10.
3:10 all the tithes. See note on vv. 8–12. When tithes were unpaid, the priests were deprived and had to give up their ministry and to 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 the theocracy of Israel. storehouse. A room in the temple 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). This was 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).
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 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 that 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 v. 10, God invited His people to see how far He would go in blessing.
Mal. 3:15
Roman Control of Palestine
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. same word in Ex. 19:5; Deut. 7:6; 14:2; 26:18; Ps. 135:4). In the midst of judgment, He 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.
Malachi 4
4:1 the day is coming. The first 3 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 4 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 w
ho 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, with healing coming 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, and 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 that 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.
Malachi 1
1:1 1 oracle, prophecy
1:1 2 Lit. by the hand of
1:2 a Deut. 4:37; 7:8; 23:5; Is. 41:8, 9; (Jer. 31:3); John 15:12
1:2 b Rom. 9:13
1:3 c Jer. 49:18; Ezek. 35:9, 15
1:4 d Jer. 49:16–18
1:5 e Ps. 35:27; Mic. 5:4
1:6 f (Ex. 20:12); Prov. 30:11, 17; (Matt. 15:4–8; Eph. 6:2, 3)
1:6 g (Is. 63:16; 64:8); Jer. 31:9; Luke 6:46
1:6 h Mal. 2:14
1:7 i Deut. 15:21
1:7 j Ezek. 41:22
1:7 3 Or to be despised
1:8 k Lev. 22:22; Deut. 15:19–23
1:8 l (Job 42:8)
1:8 4 Lit. lift up your face
1:9 m Hos. 13:9
1:10 n 1 Cor. 9:13
1:10 o Is. 1:11
1:11 p Is. 59:19
1:11 q Is. 60:3, 5
1:11 r 1 Tim. 2:8
1:11 s Rev. 8:3
1:11 t Is. 66:18, 19
1:12 u Mal. 1:7
1:12 5 So with Bg.; MT Lord
1:13 v Is. 43:22
1:13 w Lev. 22:20
1:14 x Mal. 1:8
1:14 y Lev. 22:18–20
1:14 z Ps. 47:2
Malachi 2
2:1 a Mal. 1:6
2:2 b (Lev. 26:14, 15; Deut. 28:15)
2:2 c Mal. 3:9
2:3 d Ex. 29:14
2:3 e 1 Kin. 14:10
2:3 1 Lit. to it
2:5 f Num. 25:12; Ezek. 34:25
2:5 g Deut. 33:9
2:6 h Deut. 33:10
2:6 i Jer. 23:22; (James 5:20)
2:6 2 Or True instruction
2:6 3 Or unrighteousness
2:7 j Num. 27:21; Deut. 17:8–11; Jer. 18:18
2:7 k (Gal. 4:14)
2:8 l Jer. 18:15
2:8 m Num. 25:12, 13; Neh. 13:29; Ezek. 44:10
2:9 n 1 Sam. 2:30
2:9 o Deut. 1:17; Mic. 3:11; 1 Tim. 5:21
2:10 p Jer. 31:9; 1 Cor. 8:6; (Eph. 4:6)
2:10 q Job 31:15
2:11 r Ezra 9:1, 2; Neh. 13:23
2:12 s Neh. 13:29
2:12 4 Talmud, Vg. teacher and student
2:14 t Prov. 5:18; Jer. 9:2; Mal. 3:5
2:14 u Prov. 2:17
2:15 v Gen. 2:24; Matt. 19:4, 5
2:15 w Ezra 9:2; (1 Cor. 7:14)
2:16 x Deut. 24:1; (Matt. 5:31; 19:6–8)
2:17 y Is. 43:22, 24
2:17 z Is. 5:20; Zeph. 1:12
Malachi 3
3:1 a Matt. 11:10; Mark 1:2; Luke 1:76; 7:27; John 1:23; 2:14, 15
3:1 b (Is. 40:3)
3:1 c Is. 63:9
3:1 d Hab. 2:7
3:2 e Jer. 10:10; Joel 2:11; Nah. 1:6; (Mal. 4:1)
3:2 f Is. 33:14; Ezek. 22:14; Rev. 6:17
3:2 g Is. 4:4; Zech. 13:9; (Matt. 3:10–12; 1 Cor. 3:13–15)
3:3 h Is. 1:25; Dan. 12:10; Zech. 13:9
3:3 i (1 Pet. 2:5)
3:3 1 Or refine
3:4 j Mal. 1:11
3:4 2 pleasing
3:5 k Lev. 19:12; Zech. 5:4; (James 5:12)
3:5 l Lev. 19:13; James 5:4
3:5 m Ex. 22:22
3:6 n (Num. 23:19; Rom. 11:29; James 1:17)
3:6 o (Lam. 3:22)
3:7 p Acts 7:51
3:7 q Zech. 1:3
3:7 r Mal. 1:6
3:8 s Neh. 13:10–12
3:10 t Prov. 3:9, 10
3:10 u 1 Chr. 26:20
3:10 v Gen. 7:11
3:10 w 2 Chr. 31:10
3:11 x Amos 4:9
3:12 y Dan. 8:9
3:13 z Mal. 2:17
3:13 3 Lit. strong
3:14 a Job 21:14
3:15 b Ps. 73:12
3:15 c Ps. 95:9
3:15 4 Lit. built
3:16 d Ps. 66:16
3:16 e Heb. 3:13
3:16 f Ps. 56:8
3:16 5 Or esteem
3:17 g Ex. 19:5; Deut. 7:6; Is. 43:21; (1 Pet. 2:9)
3:17 h Is. 62:3
3:17 i Ps. 103:13
3:17 6 Lit. special treasure
3:18 j (Ps. 58:11)
Malachi 4
4:1 a Ps. 21:9; (Nah. 1:5, 6; Mal. 3:2, 3; 2 Pet. 3:7)
4:1 b Mal. 3:18
4:1 c Is. 5:24; Obad. 18
4:1 d Amos 2:9
4:2 e Mal. 3:16
4:2 f Matt. 4:16; Luke 1:78; Acts 10:43; 2 Cor. 4:6; Eph. 5:14
4:3 g Mic. 7:10
4:4 h Ex. 20:3
4:4 i Deut. 4:10
4:5 j (Matt. 11:14; 17:10–13; Mark 9:11–13; Luke 1:17); John 1:21
4:5 k Joel 2:31
4:6 l Zech. 1:17
4:6 m Zech. 14:12
4:6 n Zech. 5:3
Introduction to the Intertestamental Period
Over 400 years separated the final events (Neh. 13:4–30) and final prophecy (Mal. 1:1—4:6) recorded in the Old Testament (ca. 424 B.C.) from the beginning actions (Luke 1:5–25) narrated in the New Testament (ca. 6 B.C.). Because there was no prophetic word from God during this time, this period is sometimes called “the four hundred silent years.” However, the history of these years followed the pattern predicted in Daniel (Dan. 2:24, 45; 7:1–28; 8:1–27; 11:1–35) with exact precision. Though the voice of God was silent, the hand of God was actively directing the course of events during these centuries.
Jewish History
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br /> As predicted by Daniel, control of the land of Israel passed from the empire of Medo-Persia to Greece and then to Rome (Dan. 2:39, 40; 7:5–7). For about 200 years, the Persian Empire ruled the Jews (539–332 B.C.). The Persians allowed the Jews to return, rebuild, and worship at the temple in Jerusalem (2 Chr. 36:22, 23; Ezra 1:1–4). For about 100 years after the close of the Old Testament canon, Judea continued to be a Persian territory under the governor of Syria with the High-Priest exercising a measure of civil authority. The Jews were allowed to observe their religious tenets without any official governmental interference.
Between 334 B.C. and 331 B.C., Alexander the Great defeated the Persian king, Darius III, in 3 decisive battles that gave him control of the lands of the Persian Empire. The land of Israel thus passed into Greek control in 332 B.C. (Dan. 8:5–7, 20, 21; 11:3). Alexander permitted the Jews in Judea to observe their laws and granted them an exemption from taxes during their sabbatical years. However, Alexander sought to bring Greek culture, called “Hellenism,” to the lands he had conquered. He wished to create a world united by Greek language and thinking. This policy, carried on by Alexander’s successors, was as dangerous to the religion of Israel as the cult of Baal had been, because the Greek way of life was attractive, sophisticated, and humanly appealing, but utterly ungodly.
Upon Alexander’s death in 323 B.C.,(Dan. 8:22; 11:4). Ptolemy I Sater, founder of the Ptolemies of Egypt, took control of Israel, even though an agreement in 301 B.C. assigned it to Seleucus I Nicator, founder of the Seleucids of Syria. This caused continuing contention between the Seleucid and Ptolemaic dynasties (Dan. 11:5). The Ptolemies ruled Judea from 301 B.C. to 198 B.C. (Dan. 11:6–12). Under the Ptolemies, the Jews had comparative religious freedom in a setting of economic oppression.
Expansion Under the Maccabees
In 198 B.C., Antiochus III the Great defeated Ptolemy V Epiphanes and took control of Palestine (Dan. 11:13–16). Judea was under Seleucid rule until 143 B.C. (Dan. 11:17–35). Early Seleucid toleration of Jewish religious practices came to an end in the reign of Antiochus IV Epiphanes (175–164 B.C.). Antiochus desecrated and plundered the temple of Jerusalem in 170 B.C. In 167 B.C., Antiochus ordered Hellenization in Palestine and forbade the Jews from keeping their laws, observing the Sabbath, keeping festivals, offering sacrifices, and circumcising their children. Copies of the Torah were ordered destroyed, idolatrous altars were set up, plus the Jews were commanded by Antiochus to offer unclean sacrifices and to eat swine’s flesh. Antiochus was the first pagan monarch to persecute the Jews for their faith (Dan. 8:9–14, 23–25; 11:21–35).