Malachi 3:1 Ulasan

In this chapter we have, I. A promise of the coming of the Messiah, and of his forerunner; and the errand he comes upon is here particularly described, both the comfort which his coming brings to his church and people and the terror which it will bring to the wicked (Mal 3:1-6). II. A reproof of the Jews for their corrupting God's ordinances and sacrilegiously robbing him of his dues, with a charge to them to amend this matter, and a promise that, if they did, God would return in mercy to them (Mal 3:7-12). III. A description of the wickedness of the wicked that speak against God (Mal 3:13-15), and of the righteousness of the righteous that speak for him, with the precious promises made to them (Mal 3:16-18).

The first words of this chapter seem a direct answer to the profane atheistical demand of the scoffers of those days which closed the foregoing chapter: Where is the God of judgment? To which it is readily answered, "Here he is; he is just at the door; the long-expected Messiah is ready to appear; and he says, For judgment have I come into this world, for that judgment which you have so impudently bid defiance to." One of the rabbin says that the meaning of this is, That God will raise up a righteous King, to set things in order, even the king Messiah. And the beginning of the gospel of Christ is expressly said to be the accomplishment of this promise, with which the Old Testament concludes, Mar 1:1, Mar 1:2. So that by this the two Testaments are, as it were, tacked together, and made to answer one another. Now here we have, I. A prophecy of the appearing of his forerunner John the Baptist, which the prophet Isaiah had foretold (Isa 40:3), as the preparing of the way of the Lord, to which this seems to have a reference, for the words of the latter prophets confirmed those of the former: Behold, I will send my messenger, or I do send him, or I am sending him. "I am determined to send him; he will now shortly come, and will not come unsent, though to a careless generation he comes unsent for." Observe, 1. He is God's messenger; that is his office; he is Malachi (so the word is), the same with the name of this prophet; he is my angel, my ambassador. John Baptist had his commission from heaven, and not of men. All held John Baptist for a prophet, for he was God's messenger, as the prophets were, and came on the same errand to the world that they were sent upon - to call men to repentance and reformation. 2. He is Christ's harbinger: He shall prepare the way before me, by calling men to those duties which qualify them to receive the comforts of the Messiah and his coming, and by taking them off from a confidence in their relation to Abraham as their father (which, they thought, would serve their turn without a saviour), and by giving notice that the Messiah was now at hand, and so raising men's expectations of him, and making them readily to go into the measures he would take for the setting up of his kingdom in the world. Note, God observes a method in his work, and, before he comes, takes care to have his way prepared. This is like the giving of a sign. The church was told, long before, that the Messiah would come; and here it is added that, a little before he appears, there shall be a signal given; a great prophet shall arise, that shall give notice of his approach, and call to the everlasting gates and doors to lift up their heads and give him admission. The accomplishment of this is a proof that Jesus is the Christ, is he that should come, and we are to look for no other; for there was such a messenger sent before him, who made ready a people prepared for the Lord, Luk 1:17. The Jewish writers run into gross absurdities to evade the conviction of this evidence; some of them say that this messenger is the angel of death, who shall take the wicked out of this life, to be sent into hell torments; others of them say that it is Messiah the son of Joseph, who shall appear before Messiah the son of David; others, this prophet himself; others, an angel from heaven: such mistakes do those run into that will not receive the truth. II. A prophecy of the appearing of the Messiah himself: "The Lord, whom you seek, shall suddenly come to his temple, even the God of judgment, who, you think, has forsaken the earth, and you wot not what has become of him. The Messiah has been long called he that should come, and you may assure yourselves that now shortly he will come." 1. He is the Lord - Adonai, the basis and foundation on which the world is founded and fastened, the ruler and governor of all, that one Lord over all (Act 10:36) that has all power committed to him (Mat 28:18) and is to reign over the house of Jacob for ever, Luk 1:33. 2. He is the Messenger of the covenant, or the angel of the covenant, that blessed one that was sent from heaven to negotiate a peace, and settle a correspondence, between God and man. He is the angel, the archangel, the Lord of the angels, who received commission from the Father to bring man home to God by a covenant of grace, who had revolted from him by the violation of the covenant of innocency. Christ is the angel of this covenant, by whose mediation it is brought about and established as God's covenant with Israel was made by the disposition of angels, Act 7:53; Gal 3:19. Christ, as a prophet, is the messenger and mediator of the covenant; nay, he is given for a covenant, Isa 49:8. That covenant which is all our salvation began to be spoken by the Lord, Heb 2:3. Though he is the prince of the covenant (as some read this) yet he condescended to be the messenger of it, that we might have full assurance of God's good-will towards man, upon his word. 3. He it is whom you seek, whom you delight in, whom the pious Jews expect and desire, and whose coming they think of with a great deal of pleasure. In looking and waiting for him, they looked for redemption in Jerusalem and waited for the consolation of Israel, Luk 2:25, Luk 2:38. Christ was to be the desire of all nations, desirable to all (Hag 2:7); but he was the desire of the Jewish nation actually, because they had the promise of his coming made to them. Note, Those that seek Jesus shall find pleasure in him. If he be our heart's desire he will be our heart's delight; and we have reason to delight in him who is the messenger of the covenant, and to bid him welcome who came to us on so kind an errand. 4. He shall suddenly come; his coming draws nigh, and we see it not at so great a distance as the patriarchs saw it at. Or, He shall come immediately after the appearing of John Baptist, shall even tread on the heels of his forerunner; when that morning-star appears, believe that the Sun of righteousness is not far off. Or, He shall come suddenly, that is, he shall come when by many he is not looked for; as his second coming will be, so his first coming was, at midnight, when some had done looking for him, for shall he find faith on the earth? Luk 18:8. The Jews reckon the Messiah among the things that come unawares; so Dr. Pocock. And the coming of the Son of man in his day is said to be as the lightning, which is very surprising, Luk 17:24. 5. He shall come to his temple, this temple at Jerusalem, which was lately built, that latter house which he was to be the glory of. It is his temple, for it is his Father's house, Joh 2:16. Christ, at forty days old, was presented in the temple, and thither Simeon went by the Spirit, according to the direction of this prophecy, to see him, Luk 2:27. At twelve years old he was in the temple about his Father's business, Luk 2:49. When he rode in triumph into Jerusalem, it should seem that he went directly to the temple (Mat 21:12), and (Mat 21:14) thither the blind and the lame came to him to be healed; there he often preached, and often disputed, and often wrought miracles. By this it appears that the Messiah was to come while that temple was standing; that, therefore, being long since destroyed, we must conclude that he has come, and we are to look for no other. Note, Those that would be acquainted with Christ and obtain his favour must meet him in his temple, for there he records his name and there he will bless his people. There we must receive his oracles and there we must pay our homage. 6. The promise of this coming is repeated and ratified: Behold, he shall come, saith the Lord of hosts; you may depend upon his word, who cannot lie, he shall come, he will come, he will not tarry. III. An account given of the great ends and intentions of his coming, Mal 3:2. He is one whom they seek, and one whom they delight in; and yet who may abide the day of his coming? It is a thing to be thought of with great seriousness, and with a holy awe and reverence; for who shall stand when he appears, though he comes not to condemn the world, but that the world through him might have life? This may refer, 1. To the terrors of his appearance. Even in the days of his flesh there were some emanations of his glory and power, such as none could stand before, witness his transfiguration, and the prodigies that attended his death; and we read of some that trembled before him, as Mar 5:33. 2. To the troublous times that should follow soon after. The Jewish doctors speak of the pangs or griefs of the Messiah, meaning (they say) the great afflictions that should be to Israel at the time of his coming; he himself speaks of great tribulation then approaching, such as was not since the beginning of the world, nor ever shall be, Mat 24:21. 3. To the trial which his coming would make of the children of men. He shall be like a refiner's fire, which separates between the gold and the dross by melting the ore, or like fuller's soap, which with much rubbing fetches the spots out of the cloth. Christ came to discover men, that the thoughts of many hearts might be revealed (Luk 2:35), to distinguish men, to separate between the precious and the vile, for his fan in his hand (Mat 3:12), to send fire on the earth, not peace, but rather division (Luk 12:49, Luk 12:51), to shake heaven and earth, that the wicked might be shaken out (Job 38:13) and that the things which cannot be shaken might remain, Heb 12:27. See what the effect of the trial will be that shall be made by the gospel. (1.) The gospel shall work good upon those that are disposed to be good, to them it shall be a savour of life unto life (Mal 3:3): He shall sit as a refiner. Christ by his gospel shall purify and reform his church, and by his Spirit working with it shall regenerate and cleanse particular souls; for to this end he gave himself for the church, that he might sanctify and cleanse it with the washing of water by the word (Eph 5:26) and purify to himself a peculiar people, Tit 2:14. Christ is the great refiner. Observe, [1.] Who they are that he will purify - the sons of Levi, all those that are devoted to his praise and employed in his service, as the tribe of Levi was, and whom he designs to make unto our God spiritual priests (Rev 1:6), a holy priesthood, Pe1 2:5. Note, All true Christians are sons of Levi, set apart for God, to do the service of his sanctuary, and to war the good warfare. [2.] How he will purify them; he will purge them as gold and silver, that is, he will sanctify them inwardly; he will not only wash away the spots they have contracted from without, but will take away the dross that is found in them; he will separate from them their indwelling corruptions, which rendered their faculties worthless and useless, and so make them like gold refined, both valuable and serviceable. He will purge them with fire, as gold and silver are purged, for he baptizes with the Holy Ghost and with fire (Mat 3:11), with the Holy Ghost working like fire. He will purge them by afflictions and manifold temptations, that the trial of their faith may be found to praise and honour, Pe1 1:6, Pe1 1:7. He will purge them so as to make them a precious people to himself. [3.] What will be the effect of it: That they may offer unto the Lord an offering in righteousness, that is, that they may be in sincerity converted to God and consecrated to his praise (hence we read of the offering up, or sacrificing, of the Gentiles to God, when they were sanctified by the holy Ghost, Rom 15:16), and that they may in a spiritual manner worship God according to his will, may offer the sacrifices of righteousness, (Psa 4:5), the offering of prayer, and praise, and holy love, that they may be the true worshippers, who worship the Father in spirit and in truth, Joh 4:23, Joh 4:24. Note, We cannot offer unto the Lord any right performances in religion unless our persons be justified and sanctified. Till we ourselves be refined and purified by the grace of God, we cannot do any thing that will redound to the glory of God. God had respect to Abel first, and then to his offering; and therefore God purges his people, that they may offer their offerings to him in righteousness, Zep 3:9. He makes the tree good that the fruit may be good. And then it follows (Mal 3:4), The offering of Judah and Jerusalem shall be pleasant unto the Lord. It shall no longer be offensive, as it has been, when, in the former days, they worshipped other gods with the God of Israel, or when, in the present days, they brought the torn, and the lame, and the sick, for sacrifice; but it shall be acceptable; he will be pleased with the offerers, and their offerings, as in the days of old and as in former years, as in the primitive times of the church, as when God had respect to Abel's sacrifice and smelled a savour of rest from Noah's, and when he kindled Aaron's sacrifice with fire from heaven. When the Messiah comes, First, He will, by his grace in them, make them acceptable; when he has purified and refined them, then they shall offer such sacrifices as God requires and will accept. Secondly, He will, by his intercession for them, make them accepted; he will recommend them and their performances to God, so that their prayers, being perfumed with the incense of his intercession, shall be pleasant unto the Lord; for he has made us accepted in the Beloved, and in him is well pleased with those that are in him (Mat 3:17) and bring forth fruit in him. (2.) It shall turn for a testimony against those that are resolved to go on in their wickedness, Mal 3:5. This is the direct answer to their challenge, "Where is the God of judgment? You shall know where he is, and shall know it to your terror and confusion, for I will come near to you to judgment; to you that set divine justice at defiance." To them the gospel of Christ will be a savour of death unto death; it will bind them over to condemnation and will judge them in the great day, Joh 12:48. Let us see here, [1.] Who the sinners are that must appear to be judged by the gospel of Christ. They are the sorcerers, who died in spiritual wickedness, that forsake the oracles of the God of truth to consult the father of lies; and the adulterers, who wallow in the lusts of the flesh, those adulterers who were charged with dealing treacherously (Mal 2:15); and the false swearers, who profane God's name and affront his justice, by calling him to witness to a lie; and the oppressors, who barbarously injure and trample upon those who lie at their mercy, and are not able to help themselves: they defraud the hireling in his wages and will not give him what he agreed for; they crush the widow and fatherless, and will not pay them their just debts, because they cannot prove them, or have not wherewithal to sue for them; the poor stranger too, who has no friend to stand by him and is ignorant of the laws of the country, they turn aside from his right, so that he cannot keep or cannot recover his own. That which is at the bottom of all this is, They fear not me, saith the Lord of hosts. The transgression of the wicked plainly declares that there is no fear of God before his eyes. Where no fear of God is no good is to be expected. [2.] Who will appear against them: I will come near, says God, and will be a swift witness against them. They justify themselves, and, their sins having been artfully concealed, hope to escape punishment for want of proof; but God, who sees and knows all things, will himself be witness against them, and his omniscience is instead of a thousand witnesses, for to it the sinner's own conscience shall be made to subscribe, and so every mouth shall be stopped. He will be a swift witness; though they reflect upon him as slow and dilatory, and ask, Where is the God of judgment, and where the promise of his coming? they will find that he is not slack concerning his threatenings any more than he is concerning his promises. Judgment against those sinners shall not be put off for want of evidence, for he will be a swift witness. His judgment shall overtake them, and it shall be impossible for them to outrun it. Evil pursues sinners. IV. The ratification of all this (Mal 3:6): For I am the Lord; I change not; therefore you sons of Jacob are not consumed. Here we have, 1. God's immutability asserted by Himself, and glorified in: "I am the Lord; I change not; and therefore no word that I have spoken shall fall to the ground." Is God a just revenger of those that rebel against him? Is he the bountiful rewarder of those that diligently seek him? In both these he is unchangeable. Though the sentence passed against evil works (Mal 3:5) be not executed speedily, yet it will be executed, for he is the Lord; he changes not; he is as much an enemy to sin as ever he was, and impenitent sinners will find him so. There needs no scire facias - a writ calling one to show cause, to revive God's judgment, for it is never antiquated, or out of date, but against those that go on still in their trespasses the curse of his law still remains in full force, power, and virtue. 2. A particular proof of it, from the comfortable experience which the people of Israel had had of it. They had reason to say that he was an unchangeable God, for he had been faithful to his covenant with them and their fathers; if he had not adhered to that, they would have been consumed long ago and cut off from being a people; they had been false and fickle in their conduct to him, and he might justly have abandoned them, and then they would soon have been consumed and ruined; but because he remembered his covenant, and would not violate that, nor alter the thing that had gone forth out of his lips, they were preserved from ruin and recovered from the brink of it. It was purely because he would be as good as his word, Deu 7:8; Lev 26:42. Now as God had kept them from ruin, while the covenant of peculiarity remained in force, purely because he would be faithful to that covenant, and would show that he is not a man that he should lie (Num 23:19), so, when that covenant should be superseded and set aside by the New Testament, and they, by rejecting the blessings of it, lay themselves open to the curses, he will show that in the determinations of his wrath, as well as in those of his mercy, he is not a man, that he should repent, but will then be as true to his threatenings as hitherto he had been to his promises; see Sa1 15:29. We may all apply this very sensibly to ourselves; because we have to do with a God that changes not, therefore it is that we are not consumed, even because his compassions fail not; they are new every morning; great is his faithfulness, Lam 3:22, Lam 3:23.

INTRODUCTION TO MALACHI 3 This chapter begins with a prophecy of John the Baptist, the forerunner of Christ; and of the coming of Christ, and the effects and consequences of it, with respect both to the righteous and the wicked; and it contains accusations and charges of sin against the Jews, intermixed with exhortations to repentance. John the Baptist is promised to be sent, and is described by his office as a messenger, and by his work, to prepare the way of the Lord; and the Messiah is prophesied of, who is described by his characters; with respect to himself, the Lord and Messenger of the covenant; with respect to the truly godly among the Jews, as the object of their desire and delight; whose coming is spoken of as a certain thing, and which would be sudden; and the place is mentioned he should come into, Mal 3:1 and this his coming is represented as terrible to the wicked, and as trying and purifying to the righteous, expressed by the various similes of a refiner's fire, and fuller's soap; and the end answered by it, their offering a righteous offering to the Lord, Mal 3:2 but with respect to the wicked, he declares he should be a swift witness against them, whose characters are particularly given, and this assured from his immutability; the consequence of which to the saints is good, being their security from destruction, Mal 3:5 and next a charge is commenced against the wicked Jews, as that in general they had for a long time revolted from the Lord, and were guilty of sins of omission and commission, and are therefore exhorted to return to the Lord, with a promise that he will return to them, and yet they refuse, Mal 3:7 and, in particular, that they were guilty of sacrilege, and so accounted, even the whole nation, in withholding tithes and sacrifices, which they are exhorted to bring in; to which they are encouraged with promises of blessings of prosperity and protection, Mal 3:8 and that they had spoken impudent and blasphemous words against the Lord; which, though excepted to, is proved by producing their own words, Mal 3:13 and by the contrary behaviour of those that feared the Lord, who were taken notice of by him, and were dear unto him, Mal 3:16 wherefore it is suggested, that the time would come when there would be a manifest difference made between the one and the other, Mal 3:18.

Behold, I will send my messenger,.... These are the words of Christ, in answer to the question put in the last verse of the preceding chapter Mal 2:17, "Where is the God of judgment?" intimating that he would quickly appear, and previous to his coming send his messenger or angel; not the angel of death to destroy the wicked, as Jarchi thinks; nor an angel from heaven, as Kimchi; nor Messiah the son of Joseph; as Aben Ezra; nor the Prophet Malachi himself, as Abarbinel; but the same that is called Elijah the prophet, Mal 4:5 and is no other than John the Baptist, as is clear from Mat 11:10 called a "messenger" or "angel", not by nature, but by office; and Christ's messenger, because sent by him and on his errand; and which shows the power and authority of Christ in sending forth ministers; his superior excellency to John, and his existence before him, or he could not be sent by him, and so before his incarnation; for John was sent by him before he was in the flesh, and consequently this is a proof of the proper deity of Christ: and the word "behold" is prefixed to this, in order to raise the attention of those that put the above question, and all others; as well as to show that the message John was sent upon was of the greatest moment and importance; as that the Messiah was just ready to appear, his kingdom was at hand, and the Jews ought to believe in him; though it also respects the coming of the Messiah, spoken of in the latter part of the text: and he shall prepare the way before me; by declaring to the Jews that he was born, and was in the midst of them; by pointing him out unto them; by preaching the doctrine of repentance, and exhorting them to believe in him; and by administering the ordinance of baptism in general to all proper subjects, and in particular to Christ, by which he was made manifest to Israel; See Gill on Mar 1:2 the allusion is to kings and great men sending persons before them when on a journey, to give notice of their coming, and provide for them: and the Lord, whom ye seek; this is the person himself speaking, the Son of God, and promised Messiah, the Lord of all men, and particularly of his church and people, in right of marriage, by virtue of redemption, and by being their Head and King; so Kimchi and Ben Melech interpret it of him, and even Abarbinel (q) himself; the Messiah that had been so long spoken of and so much expected, and whom the Jews sought after, either in a scoffing manner, expressed in the above question, or rather seriously; some as a temporal deliverer, to free them from the Roman yoke, and bring them into a state of liberty, prosperity, and grandeur; and others as a spiritual Saviour, to deliver from sin, law, hell, and death, and save them with an everlasting salvation: shall suddenly come to his temple; meaning not his human nature, nor his church, sometimes so called; but the material temple at Jerusalem, the second temple, called "his", because devoted to his service and worship, which proves him to be God, and because of his frequency in it; here he was brought and presented by his parents at the proper time, for the purification of his mother; here he was at twelve years of age disputing with the doctors; and here Simeon, Anna, and others, were waiting for him, Luk 2:22 and we often read of his being here, and of his using his authority in it as the Lord and proprietor of it; and of the Hosannas given him here, Mat 21:12 the manner in which he should come, "suddenly", may refer to the manifestation of it, quickly after John the Baptist had prepared his way by his doctrine and baptism: even the messenger of the covenant; not of the covenant of works with Adam, of which there was no mediator and messenger; nor of the covenant of circumcision, at which, according to the Jews, Elias presides; nor of the covenant at Sinai, of which Moses was the mediator; but of the covenant of grace, of which Christ is not only the Surety and Mediator; but, as here, "the Messenger"; because it is revealed, made known, and exhibited in a more glorious manner by him under the Gospel dispensation, through the ministration of the word and ordinances. De Dieu observes, that the word in the Ethiopic language signifies a prince as well as a messenger, and so may be rendered, "the Prince of the covenant", which is a way of speaking used in Dan 11:22, whom ye delight in; either carnally, as they pleased themselves with the thoughts of a temporal prince, and of great honour and grandeur under him; and as they would have done, had he submitted to have been made a king by them in this sense; or rather spiritually, and so is to be understood of such who had a spiritual knowledge of him, and joy in him; who rejoiced and delighted in the contemplation of his person, offices, righteousness, and salvation: he shall come, saith the Lord of hosts; this expresses the certainty of his coming, being said by himself, who is the Lord of hosts, the Lord of armies in heaven and in earth, the King of kings, and Lord of lords. This passage is, in some Jewish writers (r), interpreted of the world to come, or times of the Messiah. (q) Mashmiah Jeshuah, fol. 76. 4. (r) Bemidbar Rabba, sect. 16. fol. 219. 4.

As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. [Malachi 3:1] The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey

And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. [Malachi 3:1] Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear.

And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. [Malachi 3:1] For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

And that we may not have to ask, of what God was the Word made flesh? He does himself previously teach us, saying, “There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that light. He was not that light but [came] that he might testify of the light.” By what God, then, was John, the forerunner who testifies of the light, sent [into the world]? Truly it was by him of whom Gabriel is the angel, who also announced glad tidings of his birth: [that God] who also had promised by the prophets that he would send his messenger before the face of his Son, who should prepare his way, that is, that he should bear witness of that light in the spirit and power of Elijah. But, again, of what God was Elijah the servant and the prophet? Of him who made heaven and earth, as he does himself confess. John therefore, having been sent by the founder and maker of this world, how could he testify of the light, which came down from things unspeakable and invisible? For all the heretics have decided that the demiurge was ignorant of that power above him, whose witness and herald John is found to be. Therefore the Lord said that he deemed him “more than a prophet.” For all the other prophets preached the advent of the Father’s light and desired to be worthy of seeing him whom they preached. But John both announced [the advent] beforehand, as did the others, and actually saw him when he came, and pointed him out, and persuaded many to believe on him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because “first apostles, secondarily prophets,” but all things from one and the same God himself.

Someone else will appeal to the text, “Let us make man according to our image and likeness,” and maintain that whatever is made according to God’s image and likeness is man. To support this, numberless instances are adduced to show that in Scripture “man” and “angel” are used indifferently and that the same subject is called both angel and man. This is true of the three who were entertained by Abraham and of the two who came to Sodom. In the whole course of Scripture, persons are styled sometimes men, sometimes angels. Those who hold this view will say that since persons are styled angels who are manifestly men, as when Zechariah says, “The messenger of the Lord, I am with you, says the Lord almighty,” and as it is written of John the Baptist, “Behold, I send my messenger before your face,” the angels (messengers) of God are so called on account of their nature. Scripture confirms this view that the names applied to higher powers are not those ofspecies of living beings but those of the orders, assigned by God to this and to that reasonable being.

And what sort of connection may this have with what was said before? Much, assuredly, and in full accord with it. By this topic also he proceeds to urge and press them into faith. At the same time he is speaking in agreement with what had been before said by John. “For if all things are fulfilled even down to John, I am ‘he that should come.’ ”“For all the prophets,” says he, “and the law prophesied until John.” For the prophets would not have ceased unless I were come. Expect, therefore, nothing further, and do not wait for anyone else. For that I am he who is manifest both from the prophets ceasing and from those that every day “take by force” the faith that is in me. For so manifest is it and certain that many even take it by force. Why, who has so taken it? Tell me. All who approach it with earnestness of mind. Then he states also another infallible sign, saying, “If you will receive it, he is Elijah, who was to come.” For “I will send you,” it is said, “Elijah the Tishbite, who shall turn the hearts of the fathers to the children.” This man then is Elijah, if you attend exactly, says he. For “ ‘I will send,’ says he, ‘my messenger before your face.’ ” And well has he said, “If you will receive it,” to show the absence of force. For I do not constrain, says he. And this he said, as requiring a candid mind and showing that John is Elijah, and Elijah John. For both of them received one ministry, and both of them became forerunners. He did not simply say, “This is Elijah,” but “If you are willing to receive it, this is he,” that is, if with a candid mind you give heed to what is going on. And he did not stop even at this, but to the words “this is Elijah, who was to come” he added, to show that understanding is needed, “he that has ears to hear, let him hear.”

Chapter 3, Verse 1: Behold, I send (or will send) my angel, and he will prepare the way before me: and immediately he will come to his temple, the Lord whom you seek, and the angel of the covenant whom you desire. LXX: Behold, I will send my angel, and he will prepare the way before me: and suddenly the Lord whom you seek will come to his temple, and the angel of righteousness whom you desire. This the Lord interpreted in the Gospel according to John the Baptist, saying: This is he of whom it is written; Behold, I send my angel before your face, and he will prepare your way before me (Matthew 11:10); and he did not use the same words that the translators of the LXX rendered. Marcus the evangelist also, combining two testimonies of Malachi and Isaiah in the discourse of one prophet, began as follows: The beginning of the Gospel of Jesus Christ, as it is written in the prophet Isaiah: Behold, I send my angel before your face, who will prepare your way (Mark 1:2). This we also read in other words in Malachi. And what follows: The voice of one crying in the wilderness: Prepare the way of the Lord, make straight his paths (Isaiah 40:3), is said by the prophet Isaiah. And immediately explaining both testimonies, he says: There was, he said, John in the wilderness, baptizing and preaching a baptism of repentance for the forgiveness of sins (Mark 1:4). But even the evangelists have interpreted the prophecy of the prophets concerning John, and while they agree in meaning, they differ in wording. For what the LXX translated as 'Make straight the paths of our God,' Mark and Luke said, 'Make straight his paths.' But John said, 'Prepare the way of the Lord.' From this it is clear that the apostles, the evangelists, and the Lord Himself, do not follow the authority of the LXX translators, whom having knowledge of the Hebrew language, they do not need; but they transfer from the Hebrew what they have read, not caring about the syllables and punctuation of the words, as long as the truth of the meaning is transferred. Indeed, we have taught that they did this in many places, especially in the book which is titled by us, on the best method of interpretation, it is confirmed by many testimonies together. Therefore, what is said: Behold, I send my angel and he will prepare the way before my face, it is said in the person of Christ, that he sent John into the desert of Judea to preach the baptism of repentance, for the remission of sins. But what follows: And immediately he will come to his temple, the Lord whom you seek, and the angel of the testament whom you desire, he speaks of himself as if of another, according to the custom of the Scriptures. There is no doubt that this Lord is the Savior, who is the Creator of all, and is called the Angel of the Covenant, and the Angel of Great Counsel. However, others think that what is said, 'Behold, I send my angel and he will prepare the way before me,' is spoken from the person of the Father. And what follows, 'The Lord whom you seek will suddenly come to his temple, the Dominator and the Angel of the Covenant whom you desire,' they understand as being said by the Lord Savior himself. But John prepares the way and makes straight paths for the hearts of the faithful of our God, in which, because of wickedness and unbelief, God could not walk first. However, the temple or the Church is interpreted, or each of the faithful in the Church: Build spiritual houses, a holy priesthood, offering spiritual sacrifices, and acceptable to God through Christ Jesus (I Peter 2:5). But to those who believe: Do you not know that you are the temple of God, and the Spirit of God dwells in you (I Corinthians 3:16)? The Jews understand this which is said: 'Behold, I send my angel', to refer to Elijah the prophet, and what follows: 'He will immediately come to his temple, the ruler whom you seek' they attribute to the anointed one, that is, their Christ, whom they say will come at the end of time. But I wonder how the course of events does not teach them the truth. For if the ruler will find his temple, which is destroyed down to its foundations, or if it is to be rebuilt by another before Christ comes, what more will their Christ do, since all things have already been restored by another? Our Lord, in the Gospel, interpreting Elijah the prophet, speaks of John the Baptist, saying: If you want to know, he is Elijah who is to come (Matthew 11:14), of whom also the same prophet whom we have been discussing writes at the end: Behold, I am sending to you Elijah the prophet before the great and terrible day of the Lord comes (Malachi 4:5). But how John is Elijah, he has given us the way of understanding, by mentioning that he came in the power and spirit of Elijah.

Speaking further of Christ in the same vein, Malachi says, “Behold, I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament whom you desire, shall come into the temple. Behold, he comes, says the Lord of hosts. And who shall be able to think of the day of his coming? And who shall stand to see him?” In this text he foretells both comings of Christ, the first and the second—the first where he says, “And presently the Lord shall come into his temple.” This refers to Christ’s body, of which he himself said in the Gospel, “Destroy this temple, and in three days I will raise it up.” His second coming is foretold in these words: “ ‘Behold, he comes,’ says the Lord of hosts. ‘And who shall be able to think of the day of his coming? And who shall stand to see him?’ ”

“For he whom God has sent speaks the words of God.” John said this, of course, about Christ that he might diminish himself from him. Why? Did not God send John himself? And didn’t John himself say, “I have been sent before him,” and, “He who sent me to baptize with water,” and about him it was said, “Behold, I send my messenger before you and he will prepare the way”? Does not he too speak the words of God, about whom it was said that he was more than a prophet? Therefore if God also sent John, and he speaks the words of God, how, in regard to the distinction [between himself and Christ], do we know that he said about Christ, “For he whom God has sent speaks the words of God”?

Since then it is evident that many are to judge with the Lord but that others are to be judged, not however on equality but according to their deserts, he will come with all his angels. [At the judgment] before him shall be gathered all nations, and among all the angels are to be reckoned those that have been so perfect, that sitting upon twelve thrones they judge the twelve tribes of Israel. For men are called angels; the apostle says of himself, “As an angel of God you received me.” Of John the Baptist it is said, “Behold, I send my angel before your face, who shall prepare your way before you.”

Of these two comings the prophet Malachi says, “And suddenly there will come to the temple the Lord whom you seek”; that is one coming. Of the second coming he says, “ ‘And the messenger of the covenant whom you desire, yes, he is coming,’ says the Lord of hosts. ‘But who will endure the day of his coming? And who can stand when he appears? For he is like a refiner’s fire or like the fuller’s lye. He will sit refining and purifying.’ ” In what immediately follows the Savior himself says, “I will draw near to you for judgment, and I will be swift to bear witness against sorcerers, adulterers and perjurers.” It was with this in view that Paul says in due warning: “But if anyone builds upon this foundation gold, silver, precious stones, wood, hay, straw—the work of each will be made manifest, for the Day of the Lord will declare it, since the day is to be revealed in fire.” Paul indicates these two comings also in writing to Titus in these words: “The grace of God our Savior has appeared to all men, instructing us, in order that, rejecting ungodliness and worldly lusts, we may live temperately and justly and piously in this world; looking for the blessed hope and glorious coming of our great God and Savior, Jesus Christ.” Do you see how he speaks of a first coming, for which he gives thanks, and of a second we are going to look for? We find the same lesson in the wording of the creed we profess, as delivered to us, that is, to believe in him who “ascended into heaven and sat down on the right of the Father, and is to come in glory to judge the living and dead, of whose kingdom there will be no end.”

I for my part shall come, he is saying, whom you look to as punisher of sins. There will be present also the angel who ministers to the agreements I have often made with you. When you seek him, you will find him punishing the transgression of your agreements with me. While the prophet said this as a consequence of what preceded, it is not surprising that the same verse was cited at the coming of blessed John the Baptist, the statement being fulfilled in actual fact by the coming of blessed John as predetermined forerunner and minister, and by the emergence of Christ the Lord, who came at the same time as he and was testified to by him and in whom the salvation of all people was destined to be achieved.

MESSIAH'S COMING, PRECEDED BY HIS FORERUNNER, TO PUNISH THE GUILTY FOR VARIOUS SINS, AND TO REWARD THOSE WHO FEAR GOD. (Mal. 3:1-18) Behold--Calling especial attention to the momentous truths which follow. Ye unbelievingly ask, Where is the God of judgment (Mal 2:7)? "Behold," therefore, "I send," &c. Your unbelief will not prevent My keeping My covenant, and bringing to pass in due time that which ye say will never be fulfilled. I will send . . . he shall come--The Father sends the Son: the Son comes. Proving the distinctness of personality between the Father and the Son. my messenger--John the Baptist; as Mat 3:3; Mat 11:10; Mar 1:2-3; Luk 1:76; Luk 3:4; Luk 7:26-27; Joh 1:23, prove. This passage of Malachi evidently rests on that of Isaiah his predecessor (Isa 40:3-5). Perhaps also, as HENGSTENBERG thinks, "messenger" includes the long line of prophets headed by Elijah (whence his name is put in Mal 4:5 as a representative name), and terminating in John, the last and greatest of the prophets (Mat 11:9-11). John as the representative prophet (the forerunner of Messiah the representative God-man) gathered in himself all the scattered lineaments of previous prophecy (hence Christ terms him "much more than a prophet," Luk 7:26), reproducing all its awful and yet inspiriting utterances: his coarse garb, like that of the old prophets, being a visible exhortation to repentance; the wilderness in which he preached symbolizing the lifeless, barren state of the Jews at that time, politically and spiritually; his topics sin, repentance, and salvation, presenting for the last time the condensed epitome of all previous teachings of God by His prophets; so that he is called pre-eminently God's "messenger." Hence the oldest and true reading of Mar 1:2 is, "as it is written in Isaiah the prophet"; the difficulty of which is, How can the prophecy of Malachi be referred to Isaiah? The explanation is: the passage in Malachi rests on that in Isa 40:3, and therefore the original source of the prophecy is referred to in order to mark this dependency and connection. the Lord--Ha-Adon in Hebrew. The article marks that it is JEHOVAH (Exo 23:17; Exo 34:23; compare Jos 3:11, Jos 3:13). Compare Dan 9:17, where the Divine Son is meant by "for THE Lord's sake." God the speaker makes "the Lord," the "messenger of the covenant," one with Himself. "I will send . . . before Me," adding, "THE LORD . . . shall . . . come"; so that "the Lord" must be one with the "Me," that is, He must be GOD, "before" whom John was sent. As the divinity of the Son and His oneness with the Father are thus proved, so the distinctness of personality is proved by "I send" and He "shall come," as distinguished from one another. He also comes to the temple as "His temple": marking His divine lordship over it, as contrasted with all creatures, who are but "servants in" it (Hag 2:7; Heb 3:2, Heb 3:5-6). whom ye seek . . . whom ye delight in--(see on Mal 2:17). At His first coming they "sought" and "delighted in" the hope of a temporal Saviour: not in what He then was. In the case of those whom Malachi in his time addresses, "whom ye seek . . . delight in," is ironical. They unbelievingly asked, When will He come at last? Mal 2:17, "Where is the God of judgment" (Isa 5:19; Amo 5:18; Pe2 3:3-4)? In the case of the godly the desire for Messiah was sincere (Luk 2:25, Luk 2:28). He is called "Angel of God's presence" (Isa 63:9), also Angel of Jehovah. Compare His appearances to Abraham (Gen 18:1-2, Gen 18:17, Gen 18:33), to Jacob (Gen 31:11; Gen 48:15-16), to Moses in the bush (Exo 3:2-6); He went before Israel as the Shekinah (Exo 14:19), and delivered the law at Sinai (Act 7:38). suddenly--This epithet marks the second coming, rather than the first; the earnest of that unexpected coming (Luk 12:38-46; Rev 16:15) to judgment was given in the judicial expulsion of the money-changing profaners from the temple by Messiah (Mat 21:12-13), where also as here He calls the temple His temple. Also in the destruction of Jerusalem, most unexpected by the Jews, who to the last deceived themselves with the expectation that Messiah would suddenly appear as a temporal Saviour. Compare the use of "suddenly" in Num 12:4-10, where He appeared in wrath. messenger of the covenant--namely, of the ancient covenant with Israel (Isa 63:9) and Abraham, in which the promise to the Gentiles is ultimately included (Gal 4:16-17). The gospel at the first advent began with Israel, then embraced the Gentile world: so also it shall be at the second advent. All the manifestations of God in the Old Testament, the Shekinah and human appearances, were made in the person of the Divine Son (Exo 23:20-21; Heb 11:26; Heb 12:26). He was the messenger of the old covenant, as well as of the new.

Coming of the Lord to judgment. Mal 3:1. "Behold, I send my messenger, that he may prepare the way before me; and the Lord, whom ye seek, will suddenly come to His temple, and the angel of the covenant, whom ye desire; behold he comes, saith Jehovah of hosts." To the question, Where is or remains the God of judgment? the Lord Himself replies that He will suddenly come to His temple, but that before His coming He will send a messenger to prepare the way for Him. The announcement of this messenger rests upon the prophecy in Isa 40:3., as the expression וּפנּה דרך, which is borrowed from that passage, clearly shows. The person whose voice Isaiah heard calling to make the way of Jehovah in the desert, that the glory of the Lord might be revealed to all flesh, is here described as מלאך, whom Jehovah will send before Him, i.e., before His coming. This maleâkh is not a heavenly messenger, or spiritual being (Rashi, Kimchi), nor the angel of Jehovah κατ ̓ ἐξοχήν, who is mentioned afterwards and called maleakh habberı̄th, but an earthly messenger of the Lord, and indeed the same who is called the prophet Elijah in Mal 4:5, and therefore not "an ideal person, viz., the whole choir of divine messengers, who are to prepare the way for the coming of salvation, and open the door for the future grace" (Hengst.), but a concrete personality - a messenger who was really sent to the nation in John the Baptist immediately before the coming of the Lord. The idea view is precluded not only by the historical fact, that not a single prophet arose in Israel during the whole period between Malachi and John, but also by the context of the passage before us, according to which the sending of the messenger was to take place immediately before the coming of the Lord to His temple. It is true that in Mal 2:7 the priest is also called a messenger of Jehovah; but the expression הנני שׁלח (behold I send) prevents our understanding the term maleâkh as referring to the priests, or even as including them, inasmuch as "sending" would not apply to the priests as the standing mediators between the Lord and His people. Moreover, it was because the priests did not fulfil their duty as the ordinary ambassadors of God that the Lord was about to send an extraordinary messenger. Preparing the way (פּנה דרך, an expression peculiar to Isaiah: compare Isa 40:3; also, Isa 57:14 and Isa 62:10), by clearing away the impediments lying in the road, denotes the removal of all that retards the coming of the Lord to His people, i.e., the taking away of enmity to God and of ungodliness by the preaching of repentance and the conversion of sinners. The announcement of this messenger therefore implied, that the nation in its existing moral condition was not yet prepared for the reception of the Lord, and therefore had no ground for murmuring at the delay of the manifestation of the divine glory, but ought rather to murmur at its own sin and estrangement from God. When the way shall have been prepared, the Lord will suddenly come. פּתאם, not statim, immediately (Jerome), but unexpectedly. "This suddenness is repeated in all the acts and judgments of the Lord. The Lord of glory always comes as a thief in the night to those who sleep in their sins" (Schmieder). "The Lord" (hâ'âdōn) is God; this is evident both from the fact that He comes to His temple, i.e., the temple of Jehovah, and also from the relative clause "whom ye seek," which points back to the question, "Where is the God of judgment?" (Mal 2:17). The Lord comes to His temple (hēkhâl, lit., palace) as the God-king of Israel, to dwell therein for ever (cf. Eze 43:7; Eze 37:26-27). And He comes as the angel of the covenant, for whom the people are longing. The identity of the angel of the covenant with the "Lord" (hâ'âdōn) is placed beyond the reach of doubt by the parallelism of the clauses, and the notion is thereby refuted that the "covenant angel" is identical with the person previously mentioned as מלאכי (Hitzig, Maurer, etc.). This identity does not indeed exclude a distinction of person; but it does exclude a difference between the two, or the opinion that the angel of the covenant is that mediator whom Isaiah had promised (Isa 42:6) as the antitype of Moses, and the mediator of a new, perfect, and eternally-enduring covenant relation between God and Israel (Hofmann, Schriftbeweis, i. p. 183). For it was not for a second Moses that the people were longing, or for a mediator of the new covenant, but for the coming of God to judgment. The coming of the Lord to His temple is represented as a coming of the covenant angel, with reference to the fact that Jehovah had in the olden time revealed His glory in His Maleakh in a manner perceptible to the senses, and that in this mode of revelation He had not only redeemed Israel out of the hand of Egypt (Exo 3:6.), gone before the army of Israel (Exo 14:19), and led Israel through the desert to Canaan (Exo 23:20., Exo 33:14.), but had also filled the temple with His glory. The covenant, in relation to which the Maleakh, who is of one essence with Jehovah, is here called the angel of the covenant, is not the new covenant promised in Jer 31:31., but the covenant of Jehovah with Israel, according to which Jehovah dwells in the midst of Israel, and manifests His gracious presence by blessing the righteous and punishing the ungodly (cf. Exo 25:8; Lev 25:11-12; Deu 4:24; Isa 33:14): (Koehler). The words "Behold he (the covenant angel) cometh" serve to confirm the assurance, and are still further strengthened by אמר יי צ (saith Jehovah of hosts). This promise was fulfilled in the coming of Christ, in whom the angel of the covenant, the Logos, became flesh, and in the sending of John the Baptist, who prepared the way for Him. (See also at Mal 4:6)