As much as people love seeing Christmas movies and Norman Rockwell-esque nostalgia, we tend to find out that the life that we have now never seems to live up to that ideal. For those who have lived long enough, they tend to say that life has always been hard, and those depictions were always just ideals. Yet, are those ideals then something to just amuse ourselves or ideals to be desired?
In Malachi 3, even though the people of God had returned to the Promised Land and the temple had been rebuilt, many were distressed at the apparent failure of the prophetic promises of restored prosperity, international prominence, and wealth (Haggai 2; Zech. 1:16ff.; 2:1–13; 8:1–9:17). Instead, Israel was experiencing only continued social and political oppression and economic privation (Neh. 1:3; 9:36ff.; Mal. 3:10ff.). Still worse, it had been promised that God would return to Jerusalem and to his temple, which he would again inhabit with his own glorious presence (e.g., Zech. 1:16ff.; 2:4ff., 10–13; 8:3–8; 9:9–17). Haggai 2:9 promised that the rebuilt temple would be filled with an even greater measure of glory than Solomon’s. But far from enjoying such radiant glory, the temple of Malachi’s day was devoid of any visible manifestation of God. Yet it would not always be so, for Malachi promised, “the Lord whom you seek will suddenly come to his temple” (Mal. 3:1). Simeon witnessed at least a partial fulfillment of this prophecy when he encountered in the temple the infant Jesus, who had come “for glory to your people Israel” (Luke 2:32). The NT unfolds further fulfillment, for only the glory of God in the person of Jesus Christ would be this greater glory (Luke 2:29–32; John 1:14; 2 Cor. 4:6) (Crossway Bibles. (2008). The ESV Study Bible (p. 1777). Wheaton, IL: Crossway Bibles.).
When our homes and Christmas gatherings fail to materialize the idealized love based life that we either once had or envision, what do we do? We are tempted to have a grander gathering, buy more expensive gifts or make greater promises. "The Gift of Love" in the coming of Christ reminds us that it is Him and Him alone that will bring glory to our lives and those to whom we care about. When we consider the promise and fulfillment of His coming we see how His glory can restore what the failure of human effort can never achieve.
In Malachi 3:1-4 we see the Father's "Gift of Love" in the promise of His Son through a series of predictions (i.e., announcements regarding the future). In verses 1-4 we can see love from (1) The Coming Lord (Malachi 3:1-2)and from (2) The Purifying Lord (Malachi 3:3–4)
First, we see love from:
(1) The Coming Lord (Malachi 3:1–2)
Malachi 3:1-2 [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; and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts. [2]But 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. (ESV)
The beginning of verse one is a call of attention, with the word: Behold is literally ‘Behold me’. God is saying:' Here I am, about to send my messenger’. In the end no one will avoid confrontation with God, and it is of his love and His goodness that warning of that event is given (Baldwin, J. G. (1972). Haggai, Zechariah and Malachi: An Introduction and Commentary (Vol. 28, p. 264). Downers Grove, IL: InterVarsity Press.)
It was a custom of the 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.” That he would "prepare the way before Me" establishes a significant identification between the First and Second persons of the Trinity. Christ came to the temple, first as a baby to be dedicated, then at least yearly for the festivals. Most notably he came the last week of his life (Alden, R. L. (1986). Malachi. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 719). Grand Rapids, MI: Zondervan Publishing House.).
That He would "suddenly come to his temple " points to unexpected coming of Christ. The skeptics in Malachi 2 had asked, “Where is the God of judgment?” The Lord” (Yahweh) is about to come, the God of judgment whom the skeptics were seeking. The announcement of Jesus' birth and the commencement of his ministry some thirty years after his birth were both unexpected. The Lord who would suddenly come to his temple is further identified as “the messenger of the covenant.” This is the only place where this title is employed. Apparently this “messenger of the covenant” is the same as “the angel of Yahweh” who appears throughout the Old Testament as a visible manifestation of God (cf. Heb 9:15). The “covenant” would be that New Covenant announced by Jesus and ratified by his shed blood (3:1b). (Smith, J. E. (1994). The Minor Prophets (Mal 3:1). Joplin, MO: College Press.).
In Malachi 2:17 the people had scornfully asked, “Will God punish us for our sins? Does He really care?” God answers them by promising to send His messenger (John the Baptist) who would announce the Messenger of the covenant (Jesus Christ). Jesus did come into the temple and expose its sins and purify its courts. In His ministry He revealed the sins of the religious leaders, so much so that they finally crucified Him. Of course, there is a future application here when the Day of the Lord refines Israel and separates the true from the false (Wiersbe, W. W. (1993). Wiersbe’s Expository Outlines on the Old Testament (Mal 3:1–15). Wheaton, IL: Victor Books.).
Therefore, the prophecy of God's coming which was partially fulfilled at His first advent, will be accomplished in full at His second coming (cf. Matt. 24:40–42). (MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1365). Nashville, TN: Word Pub.)
• At this time of year it seems like everyone is asking if you are ready for Christmas. What if your response to that question was: "yes, my heart's right with God"? Such a response could then lead into an explanation of what it means to be ready for the Messiah's coming.
It is the people rather than a “messenger” who are to prepare for the Lord’s arrival. Malachi apparently interprets the “messenger” here as identical with the “voice” in that passage, which the New Testament sees as fulfilled in John the Baptist (Matt 3:3; Mark 1:3; Luke 3:4; John 1:23). John the Baptist is also understood in the New Testament (Matt 11:14; 17:10–13//Mark 9:11–13; Luke 1:13–17) to fulfill the prophecy of Elijah in Mal 4:5, who is announced there to precede “that great and dreadful day of the LORD.” If this verse may be understood in light of Isa 40:3, the task of “my messenger” would be to summon the people to prepare for the Lord’s coming by clearing away the obstacles of unbelief. Under the oriental figure of an epiphany or arrival of the reigning monarch, the text urged for a similar removal of all spiritual, moral, and ethical impediments in preparation for the arrival of the King of Glory. (Walter. C. Kaiser, Jr. “The Promise of the Arrival of Elijah in Malachi and the Gospels,” GTJ 3 [1982]: 225).)
• The reason we participate in a season of Advent is to have this specific preparation function. God's cares little for our preparations in buying gifts, parties and travel. He cares a great deal for the preparation of our hearts and lives for His arrival. The question is how much effort do we have in the preparation of our hearts and lives in comparison to our other efforts in the celebration of Christmas?
The irony in the phrase identifying God as the one “whom you seek/desire/delight in” is apparent in its connection to the same word in 2:17. The wearisome people complain that God seems to be “pleased with” (ḥāpēṣ) those who do evil. They, on the other hand, pretend to hate evil and “desire” (the same Hebrew word) the messenger of the covenant to come with justice. They have charged that God is pleased with evil, whereas they are pleased with justice. The sense could be expressed by the translation “whom you (claim to) desire.”
• People can become so enamored in the trappings of Christmas and desire and the so called "love of the season" but reject the one who brings and achieves that love. If we don't first truly love God we will never truly experience the genuine love of the season.
Notice how the description in the first person “before me” (identified at the end of the verse as Yahweh of hosts) changes to third person :"the Lord whom you seek will suddenly come to his temple.” Follow the connections: God the speaker sends “the Lord,” the “messenger of the covenant,” who He identifies Him as one with Himself. “I send … before Me,” adding, “THE LORD … will … come”; so that “the Lord” must be one with the “Me,” that is, He must be GOD, (Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 1, p. 739). Oak Harbor, WA: Logos Research Systems, Inc.)
Please turn to Isaiah 42 (p.602)
The “messenger of the covenant” should be understood against the background of ancient Near Eastern covenant negotiations, which were usually carried out through messengers. One might argue that whenever a messenger of God appears in the Old Testament, the covenant between the Lord and Israel is always the issue (Cf. Gen 31:11–13; Exod 23:20–23, 32; Judg 2:1–4, 20; 1 Sam 11:7; 2 Sam 3:12–14; 5:11; 1 Kgs 20:1–9, 34; 2 Kgs 17:4, 13; Ps 78:49; Isa 33:7; 44:26; Ezek 17:15; Mal 2:7.). Strongly in the background of this passage is Isaiah’s message concerning the Lord’s servant:
Isaiah 42:1-3 [42:1]Behold my servant, whom I uphold, my chosen, in whom my soul delights ;I have put my Spirit upon him; he will bring forth justice to the nations. [2]He will not cry aloud or lift up his voice, or make it heard in the street; [3]a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice. [6]"I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, [7]to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness.
• In a narrow sense, the covenant that this divine servant messenger would come to administer would be that made with Israel in the wilderness of Sinai, the covenant that promised judgment for unbelief. But in a broad and ultimate sense he would be sealing that covenant that God made with Abraham promising vindication to God’s people and blessing to all the nations of the earth. In the New Testament we see the ultimate fulfillment through the coming of Jesus, God’s Son, the Sent One (John 3:17; 3:34; 4:34; 5:23–24, 30, 36–38; 6:29, 38–39, 44, 57; 7:16, 18, 28–29, 33; 10:36; 12:44–45, 49; 13:20; 14:24; 17:3, etc.). Jesus is the Mediator of the New Covenant. (Heb. 9:15) (Lange, J. P., Schaff, P., & Packard, J. (2008). A commentary on the Holy Scriptures: Malachi (p. 19). Bellingham, WA: Logos Bible Software.)
Verse 2 expresses through rhetorical questions the result of the Lord’s coming announced in the second prediction of v. 1. In the expression: "who can endure the day of his coming", the verb translated “endure” sometimes means “contain” (cf. 1 Kgs 8:27; 2 Chr 2:6; 6:18). It is also used figuratively of things such as preaching, divine wrath, or grief that cannot be contained or endured (Prov 18:14 [NRSV]; Jer 6:11; 20:9; Joel 2:11; Amos 7:10). The participle is used here in a future sense: literally, “Who will endure …?” The prophecy of visitation here in Malachi 3, looks forward to the coming of Christ and His ultimate return at the end of time. The coming Messiah would bring judgment—viz., vindication and exoneration for the righteous but condemnation and punishment for the wicked. Like most of the OT prophets, Malachi, in his picture of the coming Christ, mingled the two advents. So while the birth and earthly ministry of Christ are in view in v.1, we already have the returning Judge in v.2. It could be said that the latter days began with Bethlehem and continued through the present to be culminated in the eternal state. The Day of the Lord is any day God steps into history to do a special work, whether of judgment or deliverance(Alden, R. L. (1986). Malachi. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 719). Grand Rapids, MI: Zondervan Publishing House.)
Following the initial clause of v. 2 is another rhetorical question that paraphrases the first and is then is expanded by an explanatory comparison. The second question also employs a participle but with a prefixed article: literally, “Who can stand when he appears?” The expression “Who can stand …?” (using an imperfect rather than a participle) is also used regarding the Lord’s wrath in Nah 1:6 (“Who can withstand his indignation?”); Pss 76:7[Hb. 8] (“Who can stand before you when you are angry?”); 130:3 (“If you, O LORD, kept a record of sins, O Lord, who could stand?”); 147:17 (“Who can withstand his icy blast?”). The question “Who can stand?” also echoes verses with a battle imagery: Josh 10:8; 2 Kgs 10:4; Jer 46:15; 46:21; Ezek 13:5; Dan 11:15; Amos 2:15 (see also Job 8:15). It is perhaps with this background that the verse is applied in a context of divine judgment (Pss 1:5; 5:5). The coming of Christ resulted in a judgment of sin foreshadowing the ultimate removal of it.
• People try so hard to downplay the imagery of Christmas for the realization of the coming of Christ, means the realization of our utter depravity and need for the coming of the messiah.
The “day of his coming,” that is, “when he appears,” is the “day of the LORD” made explicit in 4:5. The danger faced by the wicked is the Lord himself, who in the last clause of v. 2 is compared to a smelting fire used to remove metal impurities, then to the lye soap used to wash clothes. (D. I. Block, The Book of Ezekiel, Chapters 1–24, NICOT (Grand Rapids: Eerdmans, 1997), 717.)
• For believers, the coming of Christ is the bringing of salvation and refinement but we must also remember it is also the bringing of judgment and wrath for those who reject Him.
In regards to the reference to "soap" in verse two, the word for “soap” is bōrît (note the similarity to bĕrît, “covenant”), refers to a cleansing agent made of alkali or potash. It was a highly caustic agent that cleaned wool sheered from the sheep. The emphasis on washing in the Old Testament was a continual reminder of the separation between sinful humanity and the holy God (cf. Exod 19:10). “Physical washing became associated with the need for cleansing of the sinful soul” (cf. Job 9:28–31; Ps 51:2, 7[Hb. 4, 9]; Isa 1:16; 4:4–5; Jer 2:22; 4:14) (Ryken et al., eds., Dictionary of Biblical Imagery, 927.).
Unfortunately, it eventually was regarded as a substitute for it. These verses promise a time of judgment when the Lord would remove and discard the wicked like dross or dirt and refine his people. Cleansing ultimately can be accomplished only through Christ (John 13:10; 1 Cor 6:11; Titus 3:5; Heb 9:9–14; 10:1–22; 1 John 1:7–9; Rev 7:14; 22:14).
Illustration: The Bible can be is a closed book to us because we are unfamiliar, in many cases, with its use of rural images, especially sheep. Sheep are not highly regarded by cattlemen, and sheep do have their liabilities. Sheep are dirty and often smelly. Their wool catches pebbles, twigs, and dirt and usually becomes quite filthy if they are pastured in the hills and mountains. Sheep cannot clean themselves. We are called sheep (John 10:1–6) because, like them, we cannot clean ourselves of our sins and offenses (Rushdoony, R. J. (2000). The Gospel of John (p. 127). Vallecito, CA: Ross House Books.)
All the Christmas carols, events, worship services and works of mercy will not atone or cleanse sin. We can never perform enough good works to merit eternal life. The coming of Christ at Christmas reminds us that it is necessary for God to accomplish what we cannot.
Now we see love from:
(2) The Purifying Lord (Malachi 3:3–4)
Malachi 3:3-4 [3]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, and they will bring offerings in righteousness to the LORD. [4]Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years. (ESV)
The third prediction of Malachi 3 is preceded by an illustration. We are told to picture a metalworker seated at his work. Such will be the Lord’s activity as he purifies the Levites. Here the Lord is compared not with the fire as in v. 2 but with the artisan. As a silversmith purifies silver, the Lord will purify the sons of Levi, that is, the priests. Whereas v. 2 expresses the unpleasantness of the process, this verse suggests the skill and attentiveness of the divine artisan seated at his work. Already in the New Testament we begin to see the firstfruits of such a work among the “sons of Levi,” for in Acts 6:7 Luke remarks that “a great many of the priests were obedient to the faith” and believed that Jesus was the promised Messiah. (Kaiser, W. C., & Ogilvie, L. J. (1992). Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi (Vol. 23, p. 497). Nashville, TN: Thomas Nelson Inc.)
The quality of the product and thus the value of the process are emphasized by the repetition and expansion of the illustration in the clause, “and refine them like gold and silver.” To be completed in Jesus' return, the Lord, as Judge, is set forth in the figure of a refiner who carefully and continuously watches over the crucible to make sure that the fire is hot enough to burn away all of the dross and impurities from the metal being refined. He keeps removing the dross until he can see his own image clearly reflected in the purified metal (Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 1857). Nashville: Thomas Nelson.)
• This is the purpose of Jesus' refining of us: The more our hearts and actions are changed from sinfulness to righteousness, the more Christ will be reflected in us.
“God’s refining of his people always involves a concrete goal or purpose, i.e., cleansing and purification. Something precious will result from the process.”( G. A. Klingbeil, “זקק,” NIDOTTE 1:1141.)
• God didn't wait until we became a good people to then join us. He came in the person of the Son to accomplish what we could not do on our own. Through the coming of Christ, believers become spiritual sons of Levi, a holy priesthood, who He refines to make us suitable for His service.
• Christmas itself is for purity. 1 John 3:8 puts it like this: “The reason the Son of God appeared was to destroy the works of the devil.” That means our sin. Messiah has come not only to ransom us from the punishment of sin but also to give us power not to sin. He came to make us pure and zealous for good deeds. Christ came at Christmas to build a bridge across the chasm of sin to eternal life, but the name of the bridge is purity. The only way to eternal life is along the path of sanctification. Romans 6:22 puts it like this: “Now that you have been set free from sin and have been slaves of God, the return you get is sanctification and its end, eternal life.” (Piper, J. (2007). Sermons from John Piper (1980–1989). Minneapolis, MN: Desiring God.)
Please turn once again to Isaiah 9 (p.573)
The refining is necessary to "bring offerings in righteousness to the Lord". The reference to Levites and offerings notes how the Lord’s coming will deal not only with the problem of unfaithfulness, the particular concern of this division of the book, but also with the problem of laxness in worship, which was targeted in the first division. If there is to be a cleansing of God’s people, it must begin with the temple and the priesthood, those “responsible for the religious decline of the people.” The action described is not one-off, but habitual. ‘Righteousness’ envisages more than offerings brought in complete accordance with the outward, technical criteria of the ceremonial law, though that in itself would have been a marked improvement on what then prevailed (1:8, 13) (Mackay, J. L. (2003). Haggai, Zechariah, Malachi: God’s Restored People (p. 323). Ross-shire, Scotland: Christian Focus Publications.).
Notice once again what the coming of the Messiah means and what it brings:
Isaiah 9:2-7 [2] The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined. [3]You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. [4]For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. [5]For every boot of the tramping warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire. [6]For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.[7]Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this. (ESV)
• The messiah brings peace by establishing justice and He achieves the righteousness that we need God does not delight in evil but rather delights in “offerings in righteousness” (v. 3). These can be offered only by those who have come through the process of purification (Elwell, W. A. (1995). Evangelical Commentary on the Bible (Vol. 3, Mal 3:1). Grand Rapids, MI: Baker Book House.).
• Our lives can be a pleasing offering or gift to God only once we have repented of sin and rely on Christ's righteousness for standing before Him. Unless this is done first, all our offerings to Him are offensive.
Finally, the result of the third prediction, like the result of the second (v. 2), is followed by paraphrase in verse 4. The righteous offerings of v. 3 are said in v. 4 to be pleasing to the Lord. God derives joy from the end result of His work (Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version (Mal 3:4). Nashville: T. Nelson Publishers.).
• The refining of God can often seem painful and confusing, but He always has a joyful end to this purpose.
By referring to “the offerings of Judah and Jerusalem” this verse suggests that the cleansing will extend beyond the priesthood. In contrast to the Lord’s attitude of “weariness” or exasperation in 2:17, his purifying work will result in offerings that will please him (cf. 1:11). The verb (ʿārab) means “to be pleasant” or “pleasing” and occurs only seven times. In three other cases it refers to sacrifices (Jer 6:20; Hos 9:4) or meditation (Ps 104:34) as pleasing to the Lord.
• The coming of Christ is a gift that is meant to be re-gifted. He flourishes when we extend His love to others.
Like the paraphrase in v. 2, this one is expanded, here with a comparison to “days gone by” and “former years” (cf. Amos 9:11; Mic 7:14). We may assume this to be the same time as in 2:5–6, which describes the priests’ former faithfulness, where God describes His covenant was with him, a covenant of life and peace, and I gave them to him; this called for reverence and he revered me and stood in awe of my name. True instruction was in his mouth and nothing false was found on his lips. He walked with me in peace and uprightness, and turned many from sin.
• As much as we may wax nostalgic for simpler times, God achieves the rest and peace through His son. The purpose of the coming of the Prince of Peace is so that we may extend that peace in Love.
(Format note: Some base commentary from Taylor, R. A., & Clendenen, E. R. (2004). Haggai, Malachi (Vol. 21A, pp. 382–399). Nashville: Broadman & Holman Publishers.)
