Malachi 3
3:1 a my messenger (Hebrew mal’aki): This is a wordplay on Malachi’s name. The messenger may be either an angel or a human being functioning as a divine courier. Jesus identified John the Baptist by pointing to this passage (see Matt 11:10 b; Mark 1:2 c; Luke 7:27 d).• Malachi’s audience probably would have understood the messenger of the covenant to be a divine being (cp. Exod 23:20-23 e). The Christian church has understood Jesus Christ to be the messenger of the new covenant.
3:2 f blazing fire: The dross of the people’s wickedness must be burned away by the fires of divine testing and chastisement (Isa 1:25 g; Jer 6:29 h; Ezek 22:22 i).
• strong soap: An alkaline detergent was made from plants (see Jer 2:22 j). The blazing fire and strong soap signify the testing (by smelting) and cleansing (by laundering) that would restore Israel’s faithfulness to its covenant with the Lord.
3:5 k The words eager to witness suggest a legal proceeding in which God is both prosecuting attorney (accuser) and key witness (provider of evidence) against postexilic Judah.
• Sorcerers practiced witchcraft, black magic, or fortune-telling for personal gain.
• The coming day of God’s judgment would either purify the sinful Judeans (3:3 l) or destroy them (4:1-2 m).
Summary for Mal 3:6-12: 3:6-12 n Malachi’s fifth message echoes the first (1:2-5 o) by emphasizing God’s faithfulness to his promises. He calls Israel to a similar faithfulness in worship, especially in giving their tithes and offerings. If Malachi is a courtroom drama, the fifth message is the judge’s verdict. The real message is repentance—God wants honest and sincere worship from his people, of which tithing is a symbol.
3:7 p In the context of covenant relationship, return expresses a change of loyalty on the part of Israel or God. Typically, the term is understood as repentance, a complete change of direction back to God or a total reorientation toward the Lord. The imperative verb conveys urgency and demands an immediate response from the audience. The indictment of insincere worship builds on similar charges in the second disputation (see 1:6-14 q), just as God’s promise to “open the windows of heaven” (3:10 r) affirms his power as “a great king” (see 1:14 s).
Summary for Mal 3:8-9: 3:8-9 t Malachi appeals to Judah for a comprehensive renewal of their practice of giving to the Lord.
• Tithes, a tenth of the produce of the land, were required offerings (see Deut 12:6 u, 11 v, 17 w). Offerings were additional gifts or contributions made to the Lord or his sanctuary that included produce, material goods (such as construction materials or garments), or personal valuables (such as gold, silver, or precious stones).
• Judah’s recent experience resulted from God’s curse (see Deut 28:20 x, 27 y). Malachi thus urgently called the community to repent, turn to the Lord, and do what the covenant required.
3:10 z Put me to the test! The divine invitation to test the Lord offers the restoration community an opportunity to prove his faithfulness to his covenant promises.
3:12 aa all nations will call you blessed: Abundant yields of produce would once again show the world the Lord’s favor toward Israel.
Summary for Mal 3:13-4:3: 3:13–4:3 ab Malachi’s final message contains two distinct but related speeches, the first emphasizing service to the Lord (3:13-18 ac) and the second contrasting the fate of the wicked with that of the righteous (4:1-3 ad). Each speech concludes with the messenger formula (see study note on 1:8). The prophet revisits themes from the fourth message (3:1-5 ae) as he reiterates God’s desire for honesty and faithfulness in worship in view of coming judgment on the day of the Lord. If Malachi is a courtroom drama, this last disputation is the sentencing. While wickedness seems to triumph over righteousness and God seems delinquent in judging sin in the community, the coming day of the Lord will vindicate God’s justice as the wicked are separated from the righteous by the fire of God’s judgment. 3:13 af You have said terrible things about me: The people had accused God of favoring evildoers and had openly questioned his justice (see 2:17 ag), but the Lord loves justice (Pss 9:16 ah; 37:28 ai).
3:14 aj What have we gained? The people assumed that righteous acts would result in material blessing (Deut 28 ak).
• sorry for our sins: The idea was to parade mournfully or walk in funeral garb to demonstrate penitence, as though such acts were righteous in themselves (see Matt 6:1-18 al).
3:15 am To call the arrogant blessed was blasphemy against God’s justice (see 3:13 an).
Summary for Mal 3:16-18: 3:16-18 ao The prophet here serves as a recorder, reporting the audience’s reaction to his final message and God’s response to the discussion among those who feared the Lord. Although God listened to their deliberations (see 3:16 ap), there is no evidence that Malachi’s message effected any real change in the majority of his listeners. 3:16 aq A scroll of remembrance—a Persian tradition—was a catalog of names with a record of events associated with those individuals. We are not told how many people signed the scroll.
• Those who feared him were people who were loyal to the Lord as God, obedient to God’s commands, and righteous in conduct and worship.
3:17 ar special treasure: Israel had a privileged status as God’s people; they were his private property.
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