The MacArthur Study Bible, NKJV

by John MacArthur

  16Then those dwho feared the LORD espoke to one another,

  And the LORD listened and heard them;

  So fa book of remembrance was written before Him

  For those who fear the LORD

  And who 5meditate on His name.

  17“Theyg shall be Mine,” says the LORD of hosts,

  “On the day that I make them My hjewels.6

  And iI will spare them

  As a man spares his own son who serves him.”

  18j Then you shall again discern

  Between the righteous and the wicked,

  Between one who serves God

  And one who does not serve Him.

  Malachi 4

  The Great Day of God

  1“For behold, athe day is coming,

  Burning like an oven,

  And all bthe proud, yes, all who do wickedly will be cstubble.

  And the day which is coming shall burn them up,”

  Says the LORD of hosts,

  “That will dleave them neither root nor branch.

  2But to you who efear My name

  The fSun of Righteousness shall arise

  With healing in His wings;

  And you shall go out

  And grow fat like stall-fed calves.

  3g You shall trample the wicked,

  For they shall be ashes under the soles of your feet

  On the day that I do this,”

  Says the LORD of hosts.

  4“Remember the hLaw of Moses, My servant,

  Which I commanded him in Horeb for all Israel,

  With ithe statutes and judgments.

  5Behold, I will send you jElijah the prophet

  k Before the coming of the great and dreadful day of the LORD.

  6And lhe will turn

  The hearts of the fathers to the children,

  And the hearts of the children to their fathers,

  Lest I come and mstrike the earth with a ncurse.”

  Malachi Commentaries

  Malachi 1

  1:1—2:16 In the first of two major sections (cf. 2:17–4:6), Malachi delivered God’s message which denounced sin among the people of Israel.

  1:1 burden. This term refers to the heavy sentence pronounced by the prophet. See notes on Is. 13:1; Nah. 1:1; Hab. 1:1; Zech. 9:1; 12:1.

  1:2 I have loved you. The great privilege of Israel as God’s beloved people is forcefully presented by comparing the nation with Edom. In response to the affirmation of the LORD’s love for them, the people, looking only at what they had lost since the captivity and how feeble their nation was, incredulously expressed doubt about God’s love and insolently challenged it. Nevertheless, God reaffirmed His love to them, recalling His covenant choice of Jacob over Esau, father of the Edomites (cf. Gen. 25:23). In this closing book of the OT, God’s electing love toward Israel, sovereign, undeserved, and persistent (cf. Rom. 9:13), is boldly and explicitly reiterated by the Lord Himself and illustrated by His choice of Jacob and his offspring. Unconditionally, and completely apart from any consideration of human merit, God elected Jacob and his descendants to become His heirs of promise (cf. Rom. 9:6–29). No one should conclude that God does not love His people because He afflicted them, but rather He loves them because He elected them.

  1:3 Esau I have hated. While Genesis mentions no divine hatred toward Esau, Obadiah’s prophecy over a 1,000 years later (see Obad. 1–21) indicated that the Lord’s hatred was against Esau’s idolatrous descendants. In the same way, the Lord’s love for Jacob refers to his descendants who were His sovereignly elected people through whom the world’s Redeemer would come. Nor does the love/hate language signify a comparative love in which He loved Jacob more and Esau less. Rather, the context here speaks of love as “choosing for intimate fellowship” and hate as “not choosing for intimate fellowship” in the realm of redemption. See notes on Rom. 9:6–13. laid waste his mountains…heritage. A reference to Edom’s (later called Idumea) destruction, first by Nebuchadnezzar and later by neighboring people, e.g., Egypt, Ammon, and Moab, as well as at the hands of the Nabateans. See Introduction to Obadiah: Background and Setting; Historical and Theological Themes.

  1:4, 5 Though the Edomites would attempt to rebuild their ruins, God would negate their efforts. Israel, on the other hand, is restored; and though complete restoration has been delayed, it will come and the nation will bear witness to God’s gracious rulership, both within as well as beyond her borders (cf. Gen. 12:3; Mal. 1:11).

  1:6—2:9 Affirming the unconditional love of the Lord (vv. 2–5) did not absolve guilt, thus Malachi delivered an opening indictment against the priests, the nation’s spiritual leaders, pointing out how they were showing contempt for God’s sacrifices (vv. 6–14), His glory (2:1–3), and His law (2:4–9).

  1:6 priests. He addressed the priests first because they should be leaders in righteous devotion to God, but were foremost in despising His name, though their question was tantamount to a denial of their wicked attitude toward God (cf. Luke 6:46).

  1:7 defiled food. That the reference here is to animal sacrifices is evident from v. 8. The priests were offering ceremonially unclean or blemished (cf. v. 13) sacrifices, strictly forbidden by the Lord (cf. Lev. 22:20–25; Deut. 15:21), and again hypocritically questioning such an indictment. They had only contempt for the Lord as indicated by the offerings brought to the Lord of “blind,” “lame” and “sick” animals (v. 8). table of the LORD. This refers to the altar for sacrifices (cf. Ezek. 41:22).

  1:8 Offer it then to your governor! The priests had the audacity to offer God what their governor, as a form of taxation, would never have accepted from them. They were more fearful of the governor’s rejection than of God’s. This would have been during the time that Nehemiah was back in Persia (cf. Neh. 13:6) when he would have relinquished the office for some time.

  1:9 The invitation to repent is best taken as irony. How could they expect God to extend His grace when they were insulting Him with unacceptable sacrifices?

  1:10 shut the doors. God, speaking in the first person, desired for someone to shut the temple doors, thereby preventing the useless, insincere presentation of sacrifices (cf. Is. 1:11–15). It would be better to stop all sacrifices than to offer insincere offerings.

  1:11 from the rising of the sun…going down. The phrase is a way of referring to the whole earth (cf. Pss. 50:1; 103:12; Is. 45:6; 59:19; Zech. 8:7), as the subsequent phrase, “In every place,” indicates (cf. 1:5). Although no indication is given as to the time when such worship of God will fill the earth, this cannot be a reference to any historic Jewish worship outside the borders of Israel. Malachi’s zeal for Israel’s sacrifices, coupled with his negative attitude toward foreigners and their gods (vv. 2–5; 2:11), points to the millennial era, when they will worship in the rebuilt temple and incense plus offerings will be present (cf. Ezek. 40–48). At that time, and not until that time, the Lord will receive pure worship throughout the world and His name will be honored everywhere (cf. Is. 2:2–4; 19:19–21; 24:14–16; 45:22–24; 66:18–21; Mic. 4:1–3; Zech. 8:20–23; 14:16–19).

  1:12, 13 The reproof of vv. 7, 8 is repeated. The exacting requirements of the sacrifices wearied the priests. They did not literally say the Lord’s table (the place of offerings) is contemptible, but they virtually said so by refusing to lead the people to reverence and to offer the Lord their best; thus their attitude and actions were profaning the altar and insulting to the Lord (cf. Is. 43:22–24; Mic. 6:3), so He rejected their offerings.

  1:14 what is blemished. Instead of the unblemished male animal (cf. Lev. 22:19), which was considered more valuable and which he had vowed to voluntarily give, the offerer suddenly substituted a blemished female. The fact that it was voluntary makes it that much more incongruous (cf. Acts 5:1–5). a great King. If such presentations are unacceptable to their governor (v. 8), how much more to the King of the universe? (cf. Ps. 48:2; Matt. 5:35).

  Mal. 1:14

  Old Testament Names for God

  1.
Elohim, “God,” i.e., His power and might Gen. 1:1; Ps. 19:1

  2. El-Elyon, “The most high God” Gen. 14:17–20; Is. 14:13, 14

  3. El-Olam, “The everlasting God” Is. 40:28–31

  4. El-Roi, “The strong one who sees” Gen. 16:13

  5. El-Shaddai, “God Almighty” Gen. 17:1; Ps. 91:1

  6. Adonai, “Lord,” i.e., the Lordship of God Mal. 1:6

  7. Jehovah (Yahweh), “The LORD,” i.e., God’s eternal nature Gen. 2:4

  8. Jehovah-Jireh, “The LORD will provide” Gen. 22:13, 14

  9. Jehovah-Maccaddeshem, “The LORD your sanctifier” Ex. 31:13

  10. Jehovah-Nissi, “The LORD our banner” Ex. 17:15

  11. Jehovah-Rapha, “The LORD our healer” Ex. 15:26

  12. Jehovah-Rohi, “The LORD my shepherd” Ps. 23:1

  13. Jehovah-Sabbaoth, “The LORD of Hosts” Is. 6:1–3

  14. Jehovah-Shalom, “The LORD is peace” Judg. 6:24

  15. Jehovah-Shammah, “The LORD who is present” Ezek. 48:35

  16. Jehovah-Tsidkenu, “The LORD our righteousness” Jer. 23:6

  Malachi 2

  2:2 I will send a curse. Failing to render glory to God would result in a curse being sent upon them. This is a fundamental OT theme: blessing for obedience, cursing for disobedience (cf. 1:14; Deut. 27:15–26; 28:15–68). your blessings. These were not restricted to material blessings only (cf. Num. 18:21) but referred to all the benefits of God’s gracious hand (cf. v. 5), including the blessings pronounced by the priests over the people (cf. Num. 6:23–27).

  2:3 refuse. This very graphic language shows how God viewed unfaithful priests as worthy of the most unthinkable disgrace. As the internal waste of the sacrificial animal was normally carried outside the camp and burned (cf. Ex. 29:14; Lev. 4:11, 12; 8:17; 16:27), so the priests would be discarded and suffer humiliation and loss of office. The Lord’s purpose in such a warning was to shake them out of their complacency.

  2:4, 5 My covenant with Levi. The relationship of God to the priesthood was clearly set forth in the Levitic covenant (Num. 3:44–48; 18:8–24; Deut. 33:8–11). The covenant was one of mutual responsibility, in which God expected reverence for Himself in exchange for life and peace for the priests. Verbally similar to the covenant made with Phinehas relating to the lineage of the High-Priest (cf. Num. 25:10–13), this covenant was made with Aaron of Levi’s line and his descendants. The Jewish priests of Malachi’s day had deceived themselves by claiming the privileges of the covenant, while neglecting the conditions of it, as if God was bound to bless them even while they rejected the obligation to serve Him.

  2:4 Then you shall know. The priests will know the price of disobedience by bitter experience with the consequences.

  2:6 Aaron, unlike the priests of Malachi’s time, feared and reverenced God. Aaron also fulfilled this responsibility and lived the godliness he taught (Lev. 8, 9). See note on vv. 4, 5.

  2:7 The priests were the messengers of God in Israel. Not only were they to represent the people to God, but they were also responsible to represent God to the people by teaching the law of Moses to the nation (cf. Lev. 10:9–11; Deut. 33:10; Ezra 7:10; Hos. 4:6).

  2:8, 9 The priests of Malachi’s day had made a radical departure from God’s standard, originally given to Levi, causing others to stumble by their bad example and false interpretation of the law. Consequently, the worst shame and degradation fell upon them (cf. v. 3; Neh. 13:29).

  2:10–16 Israel’s spiritual leaders committed grievous sins (1:6—2:9), leading the people to do the same. They too were violating the requirements of God’s law by profaning the institution of the Levitical priesthood, marrying foreign wives (vv. 10–12), and divorcing the wives of their youth (vv. 13–16).

  2:10 one Father. Though God is Father of all through creation (cf. Acts 17:29; Eph. 3:14, 15), the primary focus is directed to God as the Father of Israel as His covenant people (see “Father” in 1:6, where this indictment began; also cf. Jer. 2:27).

  2:10, 11 deal treacherously. This key phrase (vv. 10, 11, 14, 15, 16) refers to the violation of God’s will by divorcing Jewish wives and marrying foreign women. God is the Father who gave life to Israel (cf. Is. 43:1; 60:21), yet they had, through intermarriage with idol worshipers, introduced division by violating the covenant He made with their fathers to insure the maintenance of a separated people (cf. Ex. 19:5; 24:8; 34:14–16; Lev. 20:24, 26; Deut. 7:1–4).

  2:11 married the daughter of a foreign god. A worshiper of an idol was considered to be its child (Jer. 2:27). The prophets often mixed the ideas of adultery and idolatry or physical and spiritual adultery. Unless they became true proselytes to Judaism, pagan women led their husbands into idolatry and thereby contaminated Israelite worship (cf. Judg. 3:5–7). Those Jews who married them profaned God’s temple and the covenant community. Solomon’s violation of this law had opened the door for idolatry to enter Judah (1 Kin. 11:1–6). Both Ezra (Ezra 9:2–15) and Nehemiah (Neh. 13:23–29) faced this sinful problem.

  2:12 cut off. This common term was generally used for death. Their adulterous actions of divorce and intermarriage disqualified them from participation in the rights and privileges of the community of Israel, so their offerings to God would be rejected. awake and aware. A proverbial expression referring to two classes of people, “the active watcher” who is “awake” to reality and “the passive hearer” whom he makes “aware.” This proverb apparently came from nomadic people who had guards around their tents to stay awake and make others aware of danger. This signified judgment so that everyone who sins in this gross, idolatrous way would be exterminated.

  2:13 cover the altar…with tears. Weeping and wailing would achieve nothing because sin had shut the door of access to God. They had violated their marriage vows and the separation from idols as God required. This double disloyalty made their offerings a hypocritical mockery. Since lay people had no access to the altars but the priests did, it was clearly their guilt which was foremost, and their hypocrisy so unacceptable to God.

  2:14 your wife by covenant. The prophet accentuated the iniquity by mentioning the legally binding nature of the marriage contract, a covenant made before God as witness (cf. Gen. 31:50; Prov. 2:17). Wives were married young, sometimes before 15 years of age (cf. Prov. 5:18; Is. 54:6).

  2:15 Noting God’s original institution of marriage (Gen. 2:24), in which He made two into one, Malachi reminded them that God provided only one woman for one man. Though He had the life-giving power of the Spirit, and could have made Adam a number of wives, He created only one—to raise up a “godly offspring.” Polygamy, divorce, and marriage to idolatrous women are destructive to obtaining the godly remnant in the line of the promised Messiah. Only when both parents remain faithful to their marriage vows can the children be given the security which provides the basis for godly living. Because this foundational divine institution of marriage was being threatened, Malachi urged that no husband act in a treacherous way toward his wife. For polygamy see note on 1 Kin. 11:1–6.

  2:16 He hates divorce. The Lord emphasized what He had been saying by this emphatic declaration. In fact, God sees this unwarranted divorce as a gross act of sin which, like blood splattered from a murder victim on the killer, leaves evidence of the evil deed. For discussion of divorce, which God actually commanded the Jews to do by separating from these idolatrous wives, see notes on Ezra 10:10–18 and the Ezra Introduction: Interpretive Challenges. Though God hates divorce, there are times when it is the lesser of the evils and would prevent a future and even greater spiritual catastrophe. See notes on Matt. 5:32; 19:3–12; 1 Cor. 7:10–16.

  2:17—4:6 The denunciation of Israel’s sins was followed by a declaration of the judgment on the unrepentant and subsequent blessing on the faithful remnant. Verse 17 is the introduction to the rest of the book. These faithless, disobedient priests and people had worn out God’s patience by their skepticism and self-justification, so judgment is on the way.

  2:17 wearied the LORD. Disillus
ionment followed the rebuilding of the temple. The presence of God had not come to the new temple. They began to live in indifference to God. Calloused and lacking in spiritual discernment, the people persisted in cynical expressions of innocence. They had rejected all intention of taking right and wrong seriously. So deeply gripped by complacent self-righteousness, they had the gall to insolently question the Lord, implying that He seemed to favor the wicked and was unconcerned about the righteous. The prophet faced them with imminent judgment, telling them God was coming, but to refine and purify (cf. 3:1, 5).

  Malachi 3

  3:1 My messenger. 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.” This is “the voice of one crying in the wilderness” (Is. 40:3) and the Elijah of 4:5 who comes before the Lord. The NT clearly identifies him as John the Baptist (cf. Matt. 3:3; 11:10, 14; 17:12ff.; Mark 1:2; Luke 1:17; 7:26, 27; John 1:23). Will suddenly come. To come “suddenly” does not mean immediately, but instantaneously and unannounced. It usually refers to a calamitous event (cf. Is. 47:11; 48:3; Jer. 4:20, etc.). When all the preparations are completed, the Lord will come, not to Zerubbabel’s temple, nor in partial fulfillment to Herod’s temple (see notes on John 2:13–24), but finally to that millennial temple which Ezekiel describes in Ezek. 40–48. The unexpected coming of Christ, partially fulfilled at His first advent, will be accomplished in full at His second coming (cf. Matt. 24:40–42). Messenger of the covenant. Probably not the messenger just mentioned. Rather, because this Messenger “will come to His temple,” it is most likely a reference to the Lord Himself, the One who has the authority to reward or judge His people on the basis of their faithfulness to His covenant with them. The title may reflect earlier OT references to His “angel,” which is lit. “messenger” (cf. Ex. 23:20–23; 32:34; Is. 63:9). In whom you delight. This is likely sarcastic. These sinful people were not delighting in God then, nor would they when He came in judgment on their hypocritical worship and cleansed the temple (cf. John 2:13–25). All the ungodly will be destroyed at His return (cf. Rev. 19:11ff.).