1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap:

3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.

4 Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

6 For I am the Lord, I change not; therefore ye sons of Jacob are not consumed.

7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return?

8 Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.

9 Ye are cursed with a curse: for ye have robbed me, even this whole nation.

10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

11 And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts.

12 And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts.

13 Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee?

14 Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?

15 And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.

16 Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.

17 And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

18 Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The coming of Christ.
The first words of this chapter seem an answer to the scoffers of those days. Here is a prophecy of the appearing of John the Baptist. He is Christ's harbinger. He shall prepare the way before him, by calling men to repentance. The Messiah had been long called, "He that should come," and now shortly he will come. He is the Messenger of the covenant. Those who seek Jesus, shall find pleasure in him, often when not looked for. The Lord Jesus, prepares the sinner's heart to be his temple, by the ministry of his word and the convictions of his Spirit, and he enters it as the Messenger of peace and consolation. No hypocrite or formalist can endure his doctrine, or stand before his tribunal. Christ came to distinguish men, to separate between the precious and the vile. 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 souls. He will take away the dross found in them. He will separate their corruptions, which render their faculties worthless and useless. The believer needs not fear the fiery trial of afflictions and temptations, by which the Saviour refines his gold. He will take care it is not more intense or longer than is needful for his good; and this trial will end far otherwise than that of the wicked. Christ will, by interceding for them, make them accepted. Where no fear of God is, no good is to be expected. Evil pursues sinners. God is unchangeable. And though the sentence against evil works be not executed speedily, yet it will be executed; the Lord is as much an enemy to sin as ever. We may all apply this to ourselves. Because we have to do with a God that changes not, therefore it is that we are not consumed; because his compassions fail not.
EGW SDA Bible Commentary
Truth a Continual Test
—[Malachi 3:1-3 quoted.] Everything in our character that cannot enter the city of God will be reproved; if we submit to the Lord's refining, all the dross and the tin will be consumed. As the Lord's chosen ones will receive the light appropriate for this time, they will not be led to exalt themselves. They will not manufacture a standard whereby to measure their own character; for the Lord has given one standard, by which every character is to be tested. There is not one standard for the poor, and another for the rich; for all will be tested by that law which bids us to love God supremely and our neighbor as ourselves. Those who win the treasure of heaven will be those who have laid up their treasure above. God gives us light and opportunities to learn from Christ; that we may be like Him in spirit and character; but we are not to conform to any human standard. We are to receive the truth of God into the heart, that it may regulate the life and form the character.The Lord is looking upon men in the different spheres in which they move, and the character is tested under the different circumstances in which they are placed. The truth, pure, refined, elevating, is a continual test, to measure the man. If truth controls the conscience and is an abiding principle in the heart, it becomes an active working agent, it works by love and purifies the soul. But if the knowledge of the truth produces no beauty in the soul, if it does not subdue, soften, and recreate the man after God's own image, it is of no benefit to the receiver; it is as sounding brass and a tinkling cymbal. The truth as it is in Jesus, planted in the heart by the Holy Spirit, always works from within outward; it will be revealed in our words and spirit and actions toward everyone with whom we are connected (Letter 20a, 1893).
John Wesley's Bible Commentary
I - The Messiah. My messenger - John the Baptist. The Lord - The Messiah. Whom ye seek - Whom ye, who truly fear God, long and wait for. Suddenly come - After the coming of his fore - runner. To his temple - That which was the second temple at Jerusalem, lately built by Zerubbabel and Joshua. The messenger - The angel of the covenant, the Messiah, in whose blood the covenant between God and man was confirmed. Whom ye delight in - You Jews, among whom, few there are, who do not please themselves to think of his coming, tho' from various motives.
John Calvin Bible Commentary
Here the Prophet does not bring comfort to the wicked slanderers previously mentioned, but asserts the constancy of his faith in opposition to their blasphemous words; as though he had said, “Though they impiously declare that they have been either deceived or forsaken by the God in whom they had hoped, yet his covenant shall not be in vain.” The design of what is announced is like that of the declaration made elsewhere, “Though men are perfidious and false, yet God remains true, and cannot depart from his own nature.” (Numbers 23:19.)God then does here gloriously triumph over the Jews, and alleges his own covenant in opposition to their disgraceful slanders, because their wicked murmurings could not hinder him to accomplish his promises and to perform in due time what they thought would never be done; and he adopts a demonstrative adverb in order to show the certainty of what is said. Behold, he says,I send my messenger, who will clear the way before my faceThis passage ought doubtless to be understood of John the Baptist, for Christ himself so explains it, than whom no better interpreter can be found; and since John the Baptist was the messenger of Christ, the beginning of the verse can be applied to no other person. Afterwards the Father himself speaks as we shall see: but as he who appeared in the flesh is the same God with the Father, it is no wonder that he speaks, and then that the words which follow are spoken in the person of the Father.There is here a striking allusion to Moses, whose office it was to intercede, that God might not in his just wrath destroy the whole people; for as then the majesty of God was more than could be borne without an intercessor, so that the people through fear cried out “Speak thou to us lest we die,” (Exodus 20:19,) so also now does Malachi teach us, that there is need of an intercessor, by whom God’s wrath might be mitigated, which the Jews had extremely provoked. This office John the Baptist undertook, who prepared the Jews to hear the voice of Christ.By saying that he would send a messenger to clear his way, he indirectly reproved the Jews, by whom many hindrances were thrown as it were in the way; as though he had said, “They prevent by the obstacles they raise up the redemption and the promised salvation to be revealed: there will therefore be the need of amessenger to clear the way.” For the Jews had introduced impediments, as though they designedly wished to resist the favor which had been prepared and promised to them. But how the Baptist performed his work by clearing the way, is evident from the fortieth chapter of Isaiah, as well as from the Gospels; and hence may be gathered what I have already said — that God by his fidelity and mercy struggled with those obstacles which the Jews had raised up to prevent the coming of Christ.He afterwards adds, And presently shall come to his temple the Lord, whom ye seek. After having said that he would open a way for his favor, he now adds,come shall the Lord. He introduces here, not Jehovah, but the Lord,אדון,Adun; and hence he speaks distinctly of Christ, who is afterwards called theAngelor Messengerof the covenant. But the wordאדון,Adun, commonly used for a Mediator, as inPsalm 110, and also inDaniel 9:17; where it is expressly said, “Hear, O Jehovah, for the sake of the Lord,”למען אדוני,lamon Aduni; the word is the same as here,comethenshall the Lord. The reason for this mode of speaking was, because Christ was shown to them under the type which re presented him. As then the kingdom of David was a representation of the kingdom of Christ our Lord, it is no wonder that the Prophets designate him by this title, especially those who were the nearest to the time of Christ’s manifestation. But he is promised by another title,the angel or messengerof the covenant; but it means not the same here as in the first clause. He called John the Baptist at the beginning of this verse a messenger,the messenger of Jehovah; and now he calls Christ a messenger, but he is themessenger of the covenant;for it was necessary that the covenant should be confirmed by him. The title of John the Baptist was then inferior to that of Christ; for though he was God manifested in the flesh, yet this did not prevent him from being God’s minister and interpreter in order to confirm his covenant; and we know that the office of Christ consists in confirming and sealing to us the covenant of God, not only by his doctrine, but also by his blood and the sacrifice of his cross.Malachi then promises here to the Jews both a king and a reconciler, — a king under tee title of Lord, — and a reconciler under the title of the messenger of the covenant: and we know it was the main thing in the whole doctrine of the law, that a Redeemer was to come, to reconcile the Church to Cod and to rule it. And he says that the Mediator was soughtandexpectedby the Jews; and through him God was to be propitious to them: but this was not said but ironically. The faithful indeed at this day have all their desires fixed on Christ, after he has been revealed in the flesh, until they shall partake at his last coming of the fruit of his death and resurrection; and under the law we know that the groaning and the sighings of the godly were towards Christ: but Malachi here, by way of contempt, checks these unreasonable charges, by which the Jews accused God, as though he had disappointed their hope and their prayers. For we have said, and the fact is evident, that God had been presumptuously and shamefully impeached by them, as though he meant not to fulfill his promises: hence the Prophet says ironically, and sharply too, that Christ was expected by the Jews, for they murmured, because God had too long deferred his coming: “O! where is the Redeemer? when will he be revealed to us?” Since then they thus pretended that they earnestly expected the coming of Christ, the Prophet upbraids them with this, and justly too, for they had expressly manifested their unbelief.Behold, he comes, saith Jehovah of hostsHere he introduces the Father as the speaker, as it has been already stated; and the particleהנה,ene, behold, is used for the sake of removing every doubt; and then he confirms what he says by the authority of God. He might have asserted this in his own person as a teacher; but in order to produce an effect on the Jews by the majesty of God, he makes him the author of this prophecy. It follows —
McArther Bible Commentary
My messenger. It was a custom of 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" (Isa 40:3) and the Elijah of Mal 4:5 who comes before the Lord. The NT clearly identifies him as John the Baptist (cf. Mat 3:3; Mat 11:10, Mat 11:14; Mat 17:12 ff.; Mar 1:2; Luk 1:17; Luk 7:26-27; Joh 1:23). Will suddenly come. To come "suddenly" does not mean immediately, but instantaneously and unannounced. It usually refers to a calamitous event (cf. Isa 47:11; Isa 48:3; Jer 4:20). 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 Joh 2:13-24), but finally to that millennial temple which Ezekiel describes in Ezekiel 40-48. The unexpected coming of Christ, partially fulfilled at His first advent, will be accomplished in full at His second coming (cf. Mat 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 literally "messenger" (cf. Exo 23:20-23; Exo 32:34; Isa 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. Joh 2:13-25). All the ungodly will be destroyed at His return (cf. Rev 19:11 ff.).
Bible Cross References
Matthew 11:10 Matthew 11:14 Mark 1:2 Luke 1:76 Luke 7:27 John 1:6 John 1:7 John 2:14 Isaiah 40:3 Isaiah 63:9 Haggai 1:13 Malachi 2:4

Verse 2

Matthew Henry's Concise Bible Commentary
The coming of Christ.
The first words of this chapter seem an answer to the scoffers of those days. Here is a prophecy of the appearing of John the Baptist. He is Christ's harbinger. He shall prepare the way before him, by calling men to repentance. The Messiah had been long called, "He that should come," and now shortly he will come. He is the Messenger of the covenant. Those who seek Jesus, shall find pleasure in him, often when not looked for. The Lord Jesus, prepares the sinner's heart to be his temple, by the ministry of his word and the convictions of his Spirit, and he enters it as the Messenger of peace and consolation. No hypocrite or formalist can endure his doctrine, or stand before his tribunal. Christ came to distinguish men, to separate between the precious and the vile. 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 souls. He will take away the dross found in them. He will separate their corruptions, which render their faculties worthless and useless. The believer needs not fear the fiery trial of afflictions and temptations, by which the Saviour refines his gold. He will take care it is not more intense or longer than is needful for his good; and this trial will end far otherwise than that of the wicked. Christ will, by interceding for them, make them accepted. Where no fear of God is, no good is to be expected. Evil pursues sinners. God is unchangeable. And though the sentence against evil works be not executed speedily, yet it will be executed; the Lord is as much an enemy to sin as ever. We may all apply this to ourselves. Because we have to do with a God that changes not, therefore it is that we are not consumed; because his compassions fail not.
EGW SDA Bible Commentary
Truth a Continual Test
—[Malachi 3:1-3 quoted.] Everything in our character that cannot enter the city of God will be reproved; if we submit to the Lord's refining, all the dross and the tin will be consumed. As the Lord's chosen ones will receive the light appropriate for this time, they will not be led to exalt themselves. They will not manufacture a standard whereby to measure their own character; for the Lord has given one standard, by which every character is to be tested. There is not one standard for the poor, and another for the rich; for all will be tested by that law which bids us to love God supremely and our neighbor as ourselves. Those who win the treasure of heaven will be those who have laid up their treasure above. God gives us light and opportunities to learn from Christ; that we may be like Him in spirit and character; but we are not to conform to any human standard. We are to receive the truth of God into the heart, that it may regulate the life and form the character.The Lord is looking upon men in the different spheres in which they move, and the character is tested under the different circumstances in which they are placed. The truth, pure, refined, elevating, is a continual test, to measure the man. If truth controls the conscience and is an abiding principle in the heart, it becomes an active working agent, it works by love and purifies the soul. But if the knowledge of the truth produces no beauty in the soul, if it does not subdue, soften, and recreate the man after God's own image, it is of no benefit to the receiver; it is as sounding brass and a tinkling cymbal. The truth as it is in Jesus, planted in the heart by the Holy Spirit, always works from within outward; it will be revealed in our words and spirit and actions toward everyone with whom we are connected (Letter 20a, 1893).
John Wesley's Bible Commentary
Abide - Who shall be able to stand under the weight of those crosses which in that day, will fall on all sorts of men? The day - This day was from his preaching, 'till the utter destruction of Jerusalem, about seventy years after the birth of Christ. A refiner's fire - Some are like metals, which nothing but a fierce fire can purge, such fire shall the troubles of these days be. Fuller's soap - As boiling waters, into which, spotted cloaths are thrown, and as the rubbing of them with soap; so that day will prove to all, a day of great trial, to purge and refine.
John Calvin Bible Commentary
The Prophet in this verse contends more sharply with the Jews, and shows that it was a mere presence that they so much expected the coming of the Mediator, for they were far different from him through the whole course of their life. And when he says that the coming of Christ would be intolerable, what is said is to be confined to the ungodly; for we know that nothing is more delightful and sweeter to us than when Christ is nigh us: though now we are pilgrims and at a distance from him, yet his invisible presence is our chief joy and happiness. (Romans 8:22, 23.) Besides, were not the expectation of his coming to sustain our minds, how miserable would be our condition! It is therefore by this mark that the faithful are to be distinguished, — that they expect his coming; and Paul does not in vain exhort us, by the example of heaven and earth, to be like those in travail, until Christ appears to us as our Redeemer.But the Prophet here directs his discourse to the ungodly, who though they seem to burn with desire for God’s presence, do not yet wish him to be nigh them, but they flee from him as much as they can. We have met with a similar passage in Amos, “Wo to those who desire the day of the Lord! What will it be to you? for it will be darkness, yea darkness and not light, a day of sorrow and not of joy.” (Amos 5:18.)Amos in this passage spoke on the same subject; for the Jews, inflated with false confidence, thought that God could not forsake them, as he had pledged his faith to them; but he reminded them that God had been so provoked by their sins, that he was become their professed and sworn enemy. So also in this place, Come, the Prophet says,come shall the Redeemer; but this will avail you nothing; on the contrary, his coming will be dreadful to you. We indeed know that Christ appeared not for salvation to all, but only to the remnant, and to those of Jacob who repented, according to what Isaiah says. (Isaiah 10:21, 22.) But since they obstinately rejected the favor of God, it is no wonder that the Prophet excluded them from the blessings of the Redeemer.Whothenwill endure his coming?and who shall stand at his appearance?as though he had said, “In vain do ye flatter yourselves, and even upbraid God, that he retains the promised Redeemer as it were hidden in his own bosom; for he will come in due time, but without any advantage to you; nor will it be given you to enjoy his favor; but on the contrary he will bring to you nothing but terrors; forhe will be like a purifying fire, and as the herb of the fullersThe latter clause may be taken in a good or a bad sense, as it is evident from the next verse. The power of the fire, we know, is twofold; for it burns and it purifies; it burns what is corrupt; but it purifies gold and silver from their dross. The Prophet no doubt meant to include both, for in the next verse he says, that Christ will be as fire to purify and to refine the sons of Levi as gold and silver. With regard then to the people of whom he has been hitherto speaking, he shows that Christ will be like fire, to burn and consume their filth; for though they boasted with their mouth of their religion, yet we know that the Church of God had many defilements and pollutions; they were therefore to perish by fire. But Malachi teaches us at the same time, that the whole Church was not to perish, for the Lord wouldpurify the sons of LeviThere is here a part stated for the whole; for the promise belongs to the whole Church. The sons of Levi were the first-fruits, and the whole people were in the name of that tribe consecrated to God. This is the reason why he mentions the sons of Levi rather than the whole people; as though he had said, that though the Church was corrupt and polluted, there would yet be a residue which God would save, having purified them. The words which I had omitted are these -
McArther Bible Commentary
refiner's fire … launderers' soap. Instead of bringing rewards, His coming is likened to two purifying agents-fire to burn off dross and alkali to whiten-an indication of the true condition of their hearts. The fire will burn off the dross of iniquity; the soap will wash out the stain of sin. His coming will be one in which He removes all impurities. No one will escape this cleansing. Importantly, He will come purifying and cleansing, but not necessarily destroying (cf. Isa 1:25; Isa 48:10; Jer 6:29-30; Eze 22:17-22).
Bible Cross References
Matthew 3:10 1 Corinthians 3:13 Revelation 6:17 1 Samuel 6:20 Psalm 76:7 Psalm 130:3 Proverbs 25:4 Isaiah 33:14 Ezekiel 22:14 Daniel 11:35 Joel 2:11 Nahum 1:6 Zechariah 13:9 Malachi 4:1

Verse 3

Matthew Henry's Concise Bible Commentary
The coming of Christ.
The first words of this chapter seem an answer to the scoffers of those days. Here is a prophecy of the appearing of John the Baptist. He is Christ's harbinger. He shall prepare the way before him, by calling men to repentance. The Messiah had been long called, "He that should come," and now shortly he will come. He is the Messenger of the covenant. Those who seek Jesus, shall find pleasure in him, often when not looked for. The Lord Jesus, prepares the sinner's heart to be his temple, by the ministry of his word and the convictions of his Spirit, and he enters it as the Messenger of peace and consolation. No hypocrite or formalist can endure his doctrine, or stand before his tribunal. Christ came to distinguish men, to separate between the precious and the vile. 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 souls. He will take away the dross found in them. He will separate their corruptions, which render their faculties worthless and useless. The believer needs not fear the fiery trial of afflictions and temptations, by which the Saviour refines his gold. He will take care it is not more intense or longer than is needful for his good; and this trial will end far otherwise than that of the wicked. Christ will, by interceding for them, make them accepted. Where no fear of God is, no good is to be expected. Evil pursues sinners. God is unchangeable. And though the sentence against evil works be not executed speedily, yet it will be executed; the Lord is as much an enemy to sin as ever. We may all apply this to ourselves. Because we have to do with a God that changes not, therefore it is that we are not consumed; because his compassions fail not.
EGW SDA Bible Commentary
Truth a Continual Test
—[Malachi 3:1-3 quoted.] Everything in our character that cannot enter the city of God will be reproved; if we submit to the Lord's refining, all the dross and the tin will be consumed. As the Lord's chosen ones will receive the light appropriate for this time, they will not be led to exalt themselves. They will not manufacture a standard whereby to measure their own character; for the Lord has given one standard, by which every character is to be tested. There is not one standard for the poor, and another for the rich; for all will be tested by that law which bids us to love God supremely and our neighbor as ourselves. Those who win the treasure of heaven will be those who have laid up their treasure above. God gives us light and opportunities to learn from Christ; that we may be like Him in spirit and character; but we are not to conform to any human standard. We are to receive the truth of God into the heart, that it may regulate the life and form the character.The Lord is looking upon men in the different spheres in which they move, and the character is tested under the different circumstances in which they are placed. The truth, pure, refined, elevating, is a continual test, to measure the man. If truth controls the conscience and is an abiding principle in the heart, it becomes an active working agent, it works by love and purifies the soul. But if the knowledge of the truth produces no beauty in the soul, if it does not subdue, soften, and recreate the man after God's own image, it is of no benefit to the receiver; it is as sounding brass and a tinkling cymbal. The truth as it is in Jesus, planted in the heart by the Holy Spirit, always works from within outward; it will be revealed in our words and spirit and actions toward everyone with whom we are connected (Letter 20a, 1893).
EGW SDA Bible Commentary
A Refining Process
—[Malachi 3:3, 4 quoted.] In this scripture is portrayed a refining, purifying process, to be carried on in the hearts of men by the Lord of hosts. The process is most trying to the soul, but it is only by this means that the dross can be removed. Of necessity we must endure trials; for through these we are brought close to our heavenly Father, in obedience to His will, that we may render to Him an offering in righteousness....The Master sees wherein we need to be purified for His heavenly kingdom. He will not leave us in the furnace until we are wholly consumed. As a refiner and purifier of silver, He is beholding His children, watching the process of purification, until He shall discern His image reflected in us. Although we often feel affliction's flame kindling about us, and at times fear that we shall be utterly consumed, yet the loving-kindness of God is just as great toward us at these times as when we are free in spirit and triumphing in Him. The furnace is to purify and refine, but not to consume and destroy. God in His providence would try us, to purify us as the sons of Levi, that we may offer to Him an offering in righteousness (The Southern Watchman, February 7, 1905).Every Test Necessary, Seldom Repeated—[Malachi 3:3, 4 quoted.] Here is the process, the refining, purifying process, to be carried on by the Lord of hosts. The work is most trying to the soul, but it is only through this process that the rubbish and defiling impurities can be removed. Our trials are all necessary to bring us close to our heavenly Father, in obedience to His will, that we may offer to the Lord an offering in righteousness. God has given each of us capabilities, talents to improve. We need a new and living experience in the divine life, in order to do the will of God. No amount of past experience will suffice for the present, or will strengthen us to overcome the difficulties in our path. We must have new grace and fresh strength daily in order to be victorious.We are seldom, in all respects, placed in the same condition twice. Abraham, Moses, Elijah, Daniel, and many others, were all sorely tried, but not in the same way. Every one has his individual tests and trials in the drama of life, but the very same trial seldom comes twice. Each has his own experience, peculiar in its character and circumstances, to accomplish a certain work. God has a work, a purpose, in the life of each and all of us. Every act, however small, has its place in our life experience. We must have the continual light and experience that come from God. We all need them, and God is more than willing we should have them, if we will take them (The Review and Herald, June 22, 1886).
John Wesley's Bible Commentary
He shall fit - As resolved to attend his work and finish it. He shall purify - The effect of this fiery trial, shall be the thorough cleansing of the persons that are to pass through it. Sons of Levi - Either the Jewish Levites, or all Christians, who are made priests unto God. In righteousness - That they may offer themselves, their souls and bodies to God, in righteousness and true holiness.
McArther Bible Commentary
purify the sons of Levi. Since the Levitical priests were instrumental in leading the nation astray and a new group of pure priests was required for the work of the millennial temple (cf. Eze. 44:1-45:8), the cleansing of the nation would begin with them (cf. Eze 9:6). Then they can "offer to the Lord" what is righteous as called for in the millennial sacrifices (cf. Eze. 45:9-46:24). offering in righteousness. Given from cleansed hearts in a right condition before God, their offerings will be "in righteousness." These millennial sacrifices will be a memorial for the redeemed nation of Israel, commemorating Christ's sacrifice at Calvary. See notes on Ezekiel 44-46.
Bible Cross References
Psalm 4:5 Psalm 51:19 Psalm 66:10 Proverbs 17:3 Proverbs 25:4 Isaiah 1:25 Jeremiah 9:7 Ezekiel 20:38 Daniel 11:35 Daniel 12:10 Zechariah 13:9 Malachi 4:1

Verse 4

Matthew Henry's Concise Bible Commentary
The coming of Christ.
The first words of this chapter seem an answer to the scoffers of those days. Here is a prophecy of the appearing of John the Baptist. He is Christ's harbinger. He shall prepare the way before him, by calling men to repentance. The Messiah had been long called, "He that should come," and now shortly he will come. He is the Messenger of the covenant. Those who seek Jesus, shall find pleasure in him, often when not looked for. The Lord Jesus, prepares the sinner's heart to be his temple, by the ministry of his word and the convictions of his Spirit, and he enters it as the Messenger of peace and consolation. No hypocrite or formalist can endure his doctrine, or stand before his tribunal. Christ came to distinguish men, to separate between the precious and the vile. 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 souls. He will take away the dross found in them. He will separate their corruptions, which render their faculties worthless and useless. The believer needs not fear the fiery trial of afflictions and temptations, by which the Saviour refines his gold. He will take care it is not more intense or longer than is needful for his good; and this trial will end far otherwise than that of the wicked. Christ will, by interceding for them, make them accepted. Where no fear of God is, no good is to be expected. Evil pursues sinners. God is unchangeable. And though the sentence against evil works be not executed speedily, yet it will be executed; the Lord is as much an enemy to sin as ever. We may all apply this to ourselves. Because we have to do with a God that changes not, therefore it is that we are not consumed; because his compassions fail not.
EGW SDA Bible Commentary
A Refining Process
—[Malachi 3:3, 4 quoted.] In this scripture is portrayed a refining, purifying process, to be carried on in the hearts of men by the Lord of hosts. The process is most trying to the soul, but it is only by this means that the dross can be removed. Of necessity we must endure trials; for through these we are brought close to our heavenly Father, in obedience to His will, that we may render to Him an offering in righteousness....The Master sees wherein we need to be purified for His heavenly kingdom. He will not leave us in the furnace until we are wholly consumed. As a refiner and purifier of silver, He is beholding His children, watching the process of purification, until He shall discern His image reflected in us. Although we often feel affliction's flame kindling about us, and at times fear that we shall be utterly consumed, yet the loving-kindness of God is just as great toward us at these times as when we are free in spirit and triumphing in Him. The furnace is to purify and refine, but not to consume and destroy. God in His providence would try us, to purify us as the sons of Levi, that we may offer to Him an offering in righteousness (The Southern Watchman, February 7, 1905).Every Test Necessary, Seldom Repeated—[Malachi 3:3, 4 quoted.] Here is the process, the refining, purifying process, to be carried on by the Lord of hosts. The work is most trying to the soul, but it is only through this process that the rubbish and defiling impurities can be removed. Our trials are all necessary to bring us close to our heavenly Father, in obedience to His will, that we may offer to the Lord an offering in righteousness. God has given each of us capabilities, talents to improve. We need a new and living experience in the divine life, in order to do the will of God. No amount of past experience will suffice for the present, or will strengthen us to overcome the difficulties in our path. We must have new grace and fresh strength daily in order to be victorious.We are seldom, in all respects, placed in the same condition twice. Abraham, Moses, Elijah, Daniel, and many others, were all sorely tried, but not in the same way. Every one has his individual tests and trials in the drama of life, but the very same trial seldom comes twice. Each has his own experience, peculiar in its character and circumstances, to accomplish a certain work. God has a work, a purpose, in the life of each and all of us. Every act, however small, has its place in our life experience. We must have the continual light and experience that come from God. We all need them, and God is more than willing we should have them, if we will take them (The Review and Herald, June 22, 1886).
John Wesley's Bible Commentary
The offerings - The services and duties of the whole Christian church. Pleasant - Well pleasing to him.
McArther Bible Commentary
the days of old. Only after the priesthood is purged and when the people are cleansed will they be able to offer what pleases the Lord as in the days of Solomon (2Ch 7:8-10); Hezekiah (2Ch 30:26); Josiah (2Ch 35:18); and Ezra (Neh 8:7).
Bible Cross References
2 Chronicles 7:1 2 Chronicles 7:12 Psalm 51:17

Verse 5

Matthew Henry's Concise Bible Commentary
The coming of Christ.
The first words of this chapter seem an answer to the scoffers of those days. Here is a prophecy of the appearing of John the Baptist. He is Christ's harbinger. He shall prepare the way before him, by calling men to repentance. The Messiah had been long called, "He that should come," and now shortly he will come. He is the Messenger of the covenant. Those who seek Jesus, shall find pleasure in him, often when not looked for. The Lord Jesus, prepares the sinner's heart to be his temple, by the ministry of his word and the convictions of his Spirit, and he enters it as the Messenger of peace and consolation. No hypocrite or formalist can endure his doctrine, or stand before his tribunal. Christ came to distinguish men, to separate between the precious and the vile. 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 souls. He will take away the dross found in them. He will separate their corruptions, which render their faculties worthless and useless. The believer needs not fear the fiery trial of afflictions and temptations, by which the Saviour refines his gold. He will take care it is not more intense or longer than is needful for his good; and this trial will end far otherwise than that of the wicked. Christ will, by interceding for them, make them accepted. Where no fear of God is, no good is to be expected. Evil pursues sinners. God is unchangeable. And though the sentence against evil works be not executed speedily, yet it will be executed; the Lord is as much an enemy to sin as ever. We may all apply this to ourselves. Because we have to do with a God that changes not, therefore it is that we are not consumed; because his compassions fail not.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
John Wesley's Bible Commentary
I will come near - You have spoken as if you thought I was far off, but you shall see I am near. To you - O Jews, not those very persons Malachi preached to, but those who were living when the Messiah came.
John Calvin Bible Commentary
Here the Prophet retorts the complaints which the Jews had previously made. There is here then a counter-movement when he says, I will draw nigh to you; for they provoked God by this slander — that he hid himself from them and looked at a distance on what was taking place in the world, as though the people he had chosen were not the objects of his care. They expected God to be to them like a hired soldier, ready at hand to help them in any adversity, and to come armed at their nod or pleasure to fight with their enemies: this they expected; but God declares what is of a contrary character, — that he would come forjudgment; and he alludes to that impious slander, when they denied that he was the God of judgement, because he did not immediately, or soon enough, resist their enemies: “Oh! God has now divested himself of his own nature! for his judgement does not appear.” His answer is, “I will not forget nay judgement when I come to you, but I shall come in a way contrary to what you expect”. They indeed wished God to put on arms for their advantage, but God declares, that he would be an enemy to them, according to what he also says by the mouth of Isaiah.He further says, I will be a swift witness. He sets swiftness here in opposition to their calumny, for they said that God was slow and tardy, because he had not immediately, as they had wished, come forth to exercise vengeance on foreign nations: he, on the other hand, says, that he would be sufficiently swift when the time came.And as there are the like blasphemies prevailing in the world at this day, this passage may be accommodated to our circumstances. Let us then know, that though God may delay and connive at things for a time, he yet knows his own opportunities, so as to appear as the avenger of wickedness as soon as it will be necessary. But let us ever fear lest our haste should prove our ruin, for he has no respect of persons, so as to favor our unfaithfulness and to be rigid towards those who are hostile to us. Let us take heed that while we look for the presence of God, we present ourselves before his tribunal with a pure and upright conscience. He then mentions several kinds of evils, in which he includes the sins in which the Jews implicated themselves. He first names divinersor sorcerers. It is indeed true, that among various kinds of superstitions this was one; but as the word is found here by itself, the Prophet no doubt meant to include all kinds of diviners, soothsayers, false prophets, and all such deceivers: and so there is here again another instance of stating a part for the whole; for he includes all those corruptions which are contrary to the true worship of God. We indeed know that God formerly had by his word put a restraint on the Jews, that they were not to turn aside to incantations and magical arts, or to anything of this kind; but he intimates here, that they were then so given up to gross abominations, that they abandoned themselves to magic arts, and to incantations, and the juggleries of the devil. He mentions, in the second place,adulterers, and under this term he includes all kinds of lewdness; and, in the third place, he namesfraudsandrapines; and if we rightly consider the subject, we shall find that these three things contain whatever violates the whole law.The design of the Prophet is by no means ambiguous; for he intended to show how perversely they expostulated with God; for they ought to have been destroyed a hundred times, inasmuch as they were apostates, were given to obscene lusts, were cruel, avaricious, and perfidious. And this reproof ought to be a warning to us in the present day, that we may not call forth God’s judgement on others, while we flatter ourselves as being innocent. Whenever then we flee to God for help, and ask him to succor us, let us remember that he is a just judge who has no respect of persons. Let then every one, who implores God’s judgement, be his own judge, and anticipate the correction which he has reason to fear. That God therefore may not be armed for our destruction, let us carefully examine our own life, and follow the rule prescribed here by the Prophet; let us begin with the worship of God, then let us come to fornications and adulteries, and whatever is contrary to a chaste conduct, and afterwards let us pass to frauds and plunder; for if we are free from all superstition, if we keep ourselves chaste and pure, and if we also abstain from all plunders and all cruelty, our life is doubtless approved by God. And hence it is that the Prophet adds at the end of the verse, They feared not me; for when lusts, and plunder, and frauds and the corruptions which vitiate God’s worship, prevail, it is evident that there is no fear of God, but that men, having shaken off the yoke, as it were run mad, though they may a thousand times profess the name of God.By mentioning the orphan, the widow, andthe stranger, he amplifies the atrocity of their crimes; for the orphans, widows, and strangers, we know, are under the guardianship and protection of God, inasmuch as they are exposed to the wrongs of men. Hence every one who plunders orphans, or harasses widows, or oppresses strangers, seems to carry on open war, as it were, with God himself, who has promised that these should be safe under the shadow of his hand. With regard to the expressions, it seems not suitable to say that the hire of the widow and of the orphan is suppressed; there may therefore be an inversion of the words— they oppressed the widows, the orphans, strangers. It follows —
McArther Bible Commentary
What is a refining process for the remnant of repentant Jews who acknowledge their Messiah (cf. Zech. 12-14; Rom 11:25-27) preparing them to enter the kingdom and to worship in the millennial temple, will be for others utter destruction. The iniquitous behavior in this verse is evidence that these are people who "do not fear God." In Mal 2:17, they asked a question, and here is the answer, "I will come near for judgment. " Occult practices were clearly forbidden (cf. Exo 22:18; Deu 18:10-12), but continued into NT times (cf. Act 8:9). Adultery also violated God's law (Mal 2:16), as did perjury (cf. Exo 20:16; Lev 19:12; Deu 19:16-20), extortion, and oppression.
Bible Cross References
James 5:4 Exodus 22:22 Leviticus 19:13 Deuteronomy 18:10 Deuteronomy 27:19 Proverbs 22:22 Isaiah 57:3 Jeremiah 5:2 Jeremiah 5:29 Jeremiah 7:9 Jeremiah 23:10 Jeremiah 27:9 Jeremiah 27:10 Jeremiah 29:23 Jeremiah 42:5 Ezekiel 22:7 Ezekiel 22:9 Habakkuk 1:12 Zechariah 11:12 Malachi 2:14

Verse 6

Matthew Henry's Concise Bible Commentary
The coming of Christ.
The first words of this chapter seem an answer to the scoffers of those days. Here is a prophecy of the appearing of John the Baptist. He is Christ's harbinger. He shall prepare the way before him, by calling men to repentance. The Messiah had been long called, "He that should come," and now shortly he will come. He is the Messenger of the covenant. Those who seek Jesus, shall find pleasure in him, often when not looked for. The Lord Jesus, prepares the sinner's heart to be his temple, by the ministry of his word and the convictions of his Spirit, and he enters it as the Messenger of peace and consolation. No hypocrite or formalist can endure his doctrine, or stand before his tribunal. Christ came to distinguish men, to separate between the precious and the vile. 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 souls. He will take away the dross found in them. He will separate their corruptions, which render their faculties worthless and useless. The believer needs not fear the fiery trial of afflictions and temptations, by which the Saviour refines his gold. He will take care it is not more intense or longer than is needful for his good; and this trial will end far otherwise than that of the wicked. Christ will, by interceding for them, make them accepted. Where no fear of God is, no good is to be expected. Evil pursues sinners. God is unchangeable. And though the sentence against evil works be not executed speedily, yet it will be executed; the Lord is as much an enemy to sin as ever. We may all apply this to ourselves. Because we have to do with a God that changes not, therefore it is that we are not consumed; because his compassions fail not.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
John Wesley's Bible Commentary
I change not - I have an unchangeable hatred to sin: and my long suffering also changeth not, therefore you are not consumed in your sins. Not consumed - God is the same in his wisdom to order the rewards of good and bad in the fittest season, therefore neither the one nor the other are consumed, but preserved to the season appointed of God.
John Calvin Bible Commentary
Here the Prophet more clearly reproves and checks the impious waywardness of the people; for God, after having said that he would come and send a Redeemer, though not such as would satisfy the Jews, now claims to himself what justly belongs to him, and says that he changes not, because he is God. Under the name Jehovah, God reasons from his own nature; for he sets himself, as we have observed in our last lecture, in opposition to mortals; nor is it a wonder that God here disclaims all inconsistency, since the impostor Balaam was constrained to celebrate God’s immutable constancy — “For he is not God,” he says, “who changes,” or varies, “like man.” (Numbers 23:19.)We now then understand the force of the words, I am Jehovah. But he adds as an explanation,I change not, or, I am not changed; for if we do not take the verb actively, the meaning is the same, — that God continues in his purpose, and is not turned here and there like men who repent of a purpose they have formed, because what they had not thought of comes to their mind, or because they wish undone what they have performed, and seek new ways by which they may retrace their steps. God denies that anything of this kind can take place in him, for he isJehovah, andchanges not, or is not changed.The latter clause is variously explained. The verb כלה,cale, means, in the first conjugation, to be consumed; but in Piel, to complete, or to make an end; and this sense would be very suitable; but a grammatical reason interferes, for it is in the first conjugation. Did grammar allow, this meaning would be appropriate, “Ye children of Israel have not made an end:” Why? “From the days of your fathers,” etc.: then the verse which follows would be connected with this. But we must be content with the present reading; and a twofold view may be taken of it: the copulative “waw” may be taken as an adversative, “Though ye are not consumed, I yet am not changed:” as though it was said, “Think not that you have escaped, though I have long spared you and your sins: though then ye are not yet consumed, as I have borne with you in your great wickedness, I yet continue to be Jehovah, nor do I change my nature, and ye shall at length find that I am a just Judge; though I shall not soon execute my vengeance, punishment being held suspended, or as it were buried, yet the end will show that I am not changed.”But the Prophet seems rather to accuse the Jews of ingratitude in charging God with cruelty or with negligence, because he did not immediately assist them; and at the same time they did not consider within themselves that they remained alive because God had a reason derived from his own nature for sparing them, and for not rendering to them what they had deserved. The meaning then is this, “I am God, and I change not; and ought ye not to have acknowledged that wonderful forbearance through which I have spared you? for how has it been that you have not perished, and that innumerable deaths have not swallowed you up? How is it that you are yet alive? Is it because you have dealt faithfully faith me, so that it behaved me to exercise care over you? Nay, it is indeed a wonder that I had not fulminated against you so as to destroy you long ago.” We hence see that he upbraids them with ingratitude for accusing him, because he did not immediately come forth in their defense: For he answers them and says, that had he been rigid and vehement in his displeasure, they could not have continued, for they had not ceased for many successive ages to seek their own ruin, as we find in what follows, for he says —
McArther Bible Commentary
These verses form a parenthesis between two messages concerning God's justice and judgment. What the Jews have labeled as God's injustice is not God's being unrighteous or unfair, but His being mercifully patient. A genuine call of repentance is then issued (Mal 3:7) and the fruit of it described (Mal 3:10).
Bible Cross References
James 1:17 Numbers 23:19 Psalm 102:27 Lamentations 3:22 Daniel 6:26 Habakkuk 1:12

Verse 7

Matthew Henry's Concise Bible Commentary
The Jews reproved for their corruptions.
The men of that generation turned away from God, they had not kept his ordinances. God gives them a gracious call. But they said, Wherein shall we return? God notices what returns our hearts make to the calls of his word. It shows great perverseness in sin, when men make afflictions excuses for sin, which are sent to part between them and their sins. Here is an earnest exhortation to reform. God must be served in the first place; and the interest of our souls ought to be preferred before that of our bodies. Let them trust God to provide for their comfort. God has blessings ready for us, but through the weakness of our faith and the narrowness of our desires, we have not room to receive them. He who makes trial will find nothing is lost by honouring the Lord with his substance.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
John Wesley's Bible Commentary
From mine ordinances - Which either directed my worship, or your dealings one with another.
John Calvin Bible Commentary
The Prophet expands more fully what he had referred to — that it was a wonder that the Jews had not perished, because they had never ceased to provoke God against themselves. He then sets this fact before them more clearly, From the days of your fathers, he says,ye have turned aside from my statutes. He increases their condemnation by this circumstance — that they had not lately begun to depart from the right way, but had continued their contumacy for many ages, according to what the apostles, as well as the Prophets in various places, have testified:“Ye uncircumcised in heart, ye have ceased not to resist the Holy Spirit like your fathers.” (Acts 7:51.)“Harden not your hearts as your fathers did; in the righteousness of your fathers walk not.” (Psalm 95:8.)But I will not multiply proofs, which very often are to be met with, and must be well known.We now understand the Prophet’s intention — that the Jews for many ages had been notorious for their impiety and wickedness, and that they had not been dealt with by God as they had deserved, because he had according to his ineffable goodness and forbearance suspended his rigour, so as not to visit them according to their demerits. It hence appears how unreasonable they were, not only in being morose and proud, but especially in being furious against God, when they accused him of tardiness, while yet he had proved himself to be really a God towards them by his continued forbearance. The words, And ye have not kept them, are added for amplification; for he expresses more fully their contempt of his law, as though he had said, that they were not only transgressors, but had also with gross wilfulness so departed from the law as to regard it as nothing to tread God’s precepts under their feet.He then exhorts then to repentance, and kindly addresses them, and declares that he would be propitious and reconcilable to them, if they repented. He has hitherto sharply reproved them, because their necks being hard they had need of such correction; for had the Prophet gently and kindly exhorted them, they would either have kicked or have set on him with their horns; be now mitigates his sharpness, not indeed with respect to all, but if there were any healable among the people he meant to try them; and hence he offers them reconciliation with God, as though he had said, “Though God has been in various ways wantonly offended by you, and though you have repudiated his favor, and have become wholly unworthy of being regarded by him, yet return, and he will meet you.” We have said elsewhere that all exhortations would be in vain without a hope of pardon; for when God commands us to return to the right way, our hearts would never be touched, nay, they would on the contrary turn away, had we no hope that he would be reconciled to us. This course the Prophet now pursues, when in the person of God himself he promises pardon, provided the Jews repented. God is said to returnto us, when he ceases to demand the punishment of our sins, and when he lays aside the character of a judge, and makes himself known to us as a Father. We indeed know that God neither returns nor departs; for he who fills all places never moves here and there; and we also know that we exist and live in him, but he shows by outward evidences that he is alienated from us, and by the same he shows that he is propitious to us; for when he favors us with fruitful seasons, with peace and with other blessings, he is said to be near us; but when he lets loose the reins of his wrath, or exposes us to the assaults of Satan and to the wanton power of men, he is said to be far removed from us. But this is so well known that I need not dwell longer on the point.The promise which the Prophet states serves to show, that God would manifest tokens of his paternal favor to the Jews, provided only they were submissive; but that it would be their own fault, if they did not find through his blessings that he was their Father. It would be on account of their sins, which, as Isaiah says, hinder the course of that beneficence to which he is of his own self inclined, (Isaiah 59:2.) And he bids them toreturn. Hence the Papists very foolishly conclude, that repentance is in the power of man’s free-will. But God requires what is above our strength; and yet there is no reason why we should complain that there is a too heavy burden laid on us; for he regards not what we can, or what our ability admits, but what we owe to him and what our duty requires. Though then no one can of his own self turn to God, he is not on this account excusable, because we must consider whence comes the defect; and how much soever, as I have already said, a man may pretend his own impotency, he cannot yet escape from being bound to God, though more is required of him than he of himself can perform. But this subject has often been discussed elsewhere. The import of what is said here is, — that men are not miserable through the unjust rigour of God, but always through their own sins.It follows, Ye have said, In what shall we return?It is an evidence of perverseness, when men answer that they see not that they have erred, and that hence conversion is to no purpose required of them; for this is the meaning of these words,Whereby shall we return?that is, “What dost thou require from us? for we are not conscious of any defection; we worship God as we ought: now if our duties are repudiated by him, we see not why he should so expressly blame us; let him show in what we have offended; for conversion to him is superfluous, until we be proved guilty of apostasy, or of those sins which God determines to punish in us.” To this the Prophet answers —
Bible Cross References
James 4:8 Jeremiah 7:25 Jeremiah 7:26 Jeremiah 16:11 Jeremiah 16:12 Zechariah 1:3

Verse 8

Matthew Henry's Concise Bible Commentary
The Jews reproved for their corruptions.
The men of that generation turned away from God, they had not kept his ordinances. God gives them a gracious call. But they said, Wherein shall we return? God notices what returns our hearts make to the calls of his word. It shows great perverseness in sin, when men make afflictions excuses for sin, which are sent to part between them and their sins. Here is an earnest exhortation to reform. God must be served in the first place; and the interest of our souls ought to be preferred before that of our bodies. Let them trust God to provide for their comfort. God has blessings ready for us, but through the weakness of our faith and the narrowness of our desires, we have not room to receive them. He who makes trial will find nothing is lost by honouring the Lord with his substance.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
EGW SDA Bible Commentary
Robbery of Service
—Those who refuse to place themselves on the Lord's side are robbing Him of the service He claims. What rent are they paying Him for living in His house, this world? They act as though they had created the world, as though they had a right to use what they possess as they please. God marks their misuse of His talents (Manuscript 50, 1901).
John Calvin Bible Commentary
Will a man defraud the gods?Some give this version, “Will a man defraud God?” But it is strained and remote from the Prophet’s design; and they pervert the meaning. For I do not see what can be elicited from this rendering, “Will a man defraud God?” But there are other two meanings which may be taken. The first is, “Will a man defraud his gods?” The wordאלהים,Aleim, though it be in the plural number, is applied, as it is well known, to the true God; but it is applied also to idols; and in this place the Prophet seems to me to compare the Jews to the Gentiles, that their impiety might be made more evident. The same is the object of Jeremiah, when he says,“Go, and survey the islands, is there a nation which has changed its gods, while yet they are no gods.” (Jeremiah 2:10.)Since their blindness and obstinacy held fast the Gentiles in darkness, that they continued to worship the gods to whom they had been accustomed, it was an abominable wickedness in the Jews, that having been taught to worship the true God, they were yet continually influenced by ungodly levity, and sought new modes of worship, as though they wished to devise another god for themselves. So also in this place the Prophet seems to bring forward the Gentiles as an example to the Jews; for they discharged their duty towards their gods; but the Jews despised the supreme and the only true God: “Behold,” he says, “go round the world, and ye shall not find among the nations so unbridled a liberty as prevails among you; for they render obedience to their gods, and sacrilege is abominable to them; but ye defraud me. Am I inferior to idols? or is my state worse than theirs?” Some take the word אלהים,Aleim, for judges, as judges are sometimes so named; but this meaning seems not suitable on account of the word, Adam. As then this word generally means man, the Prophet, I have no doubt, intimates what I have stated, — that unbelievers, though sunk in darkness, are yet restrained by reverence and fear from changing their deity, and that they dare not to show levity when the name only of their god is pronounced. Since then such humility prevailed among unbelievers, could the impiety of that people, who had been trained up in the law, be excusable? a people too, upon whom God had ever made the doctrine of the law to shine.He afterwards adds, Because ye have defrauded me; and ye have said, Thereby have we defrauded thee? In tenths and in oblationsHere the Prophet again proves the people guilty of perverseness: it was indeed hypocrisy, and though gross, it was yet surpassed by impudence; for they asked, whereby they had defrauded God? and yet this was evident even to children: for we know, and we have seen elsewhere, that avarice so ruled among them, that every one, bent on their own profit, neglected the temple and the priests. Since then they were openly sacrilegious, how shameless they must have been to ask whereby they had defrauded God! The thing itself was indeed manifest and commonly known, so that children could see it. God however deemed it enough to convict them by one sentence, — that they defrauded him in the tenths and in the first-fruits; not that any advantage accrued to him from oblations, as he had no need of any such things; but he rightly calls and counts that his own which he had appointed for his own service. Since then he had instituted that order among the Jews, that they might by the tenths support the priests, and a part also was required for the poor, since God designed the firstfruits and other things to be offered to him, that men might thereby be continually reminded, that all things were his, and that whatever they received from his hand was sacred to him, he had previously called the bread laid on the table his own, and had called the sacrifices his own food, as though he did eat and drink. But as I have already said, we ought to regard the object in view, because his will was to be thus worshipped, and at the same time to keep as his own whatever belonged to his service. This then is the reason why he now complains of being defrauded of the tenths.But we know that other sacrifices are now prescribed to us; and after prayer and praises, he bids us to relieve the poor and needy. God then, no doubt, is deprived by us of his right, when we are unkind to the poor, and refuse them aid in their necessity. We indeed thereby wrong men, and are cruel; but our crime is still more heinous, inasmuch as we are unfaithful stewards; for God deals more liberally with us than with others, for this end — that some portion of our abundance may come to the poor; and as he consecrates to their use what we abound in, we become guilty of sacrilege whenever we give not to our brethren what God commands us; for we know that he engages to repay, according to what is said in Proverbs 19:17, “He who gives to the poor lends to God.”
McArther Bible Commentary
In answer to their query about how they have deviated from God's way and the need to return, the prophet picked an illustration of their spiritual defection that is very visible and undeniable. The Lord pointed out that they had not brought the required tithes and offerings, those used to fund the theocracy by sustaining the Levites (cf. Lev 27:30-33; Num 18:8-28; Deu 12:18; Neh 13:10), the natural religious festivals (Deu 12:6, Deu 12:17; Deu 14:22-27), and the poor (Deu 14:28-29). But in not paying their taxes, and so robbing God, they had robbed themselves, because God had withheld His blessing. On believers' responsibility to pay taxes, see notes on Mat 22:21; Rom 13:1-7. On NT freewill giving, see 1Co 16:1-2; 2 Corinthians 8, 9.
Bible Cross References
Nehemiah 13:11 Nehemiah 13:12 Zechariah 5:3

Verse 9

Matthew Henry's Concise Bible Commentary
The Jews reproved for their corruptions.
The men of that generation turned away from God, they had not kept his ordinances. God gives them a gracious call. But they said, Wherein shall we return? God notices what returns our hearts make to the calls of his word. It shows great perverseness in sin, when men make afflictions excuses for sin, which are sent to part between them and their sins. Here is an earnest exhortation to reform. God must be served in the first place; and the interest of our souls ought to be preferred before that of our bodies. Let them trust God to provide for their comfort. God has blessings ready for us, but through the weakness of our faith and the narrowness of our desires, we have not room to receive them. He who makes trial will find nothing is lost by honouring the Lord with his substance.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
John Wesley's Bible Commentary
Cursed with a curse - Are greatly cursed.
John Calvin Bible Commentary
Malachi pursues the same subject; for he answers the Jews in the name of God — that they unjustly complained of his rigour as being immoderate, since they themselves were the cause of all their evils. He says that they were cursed, but he adds that this happened to them deservedly, as though he had said — “Be that granted what you say, (for lamentations were continually made,) why is it that God afflicts us without end or limits?” God seems to grant what they were wont reproachfully to declare; but he says in answer to this — “But ye have defrauded Me; what wonder then that my curse consumes you? As then I have been robbed by you, as far as ye could, I will render to you your just recompense; for it is not right that I should be bountiful and kind to you, while ye thus defraud me, and take from me what is my own.”The meaning then is this — that it was indeed true that the Jews lamented that they were under a curse, but that the cause ought to have been searched out. They indeed wished their rapines and sacrileges to be forgiven, by which they defrauded God; but God declares that he punished them justly in consuming them with poverty and want, since they so sparingly rendered to him what they owed. He mentions the whole nation,and thus aggravates the wickedness of the Jews; for not a few were guilty of the sacrilege mentioned, but all, from the least to the greatest, they all plundered the tenths and the oblations. It hence follows that God’s vengeance did not exceed due limits, since there was as it were a common conspiracy; there were not ten or a hundred implicated in this sin, but, as he says, the whole people. It follows —
Bible Cross References
Haggai 1:11 Zechariah 5:3 Malachi 2:2

Verse 10

Matthew Henry's Concise Bible Commentary
The Jews reproved for their corruptions.
The men of that generation turned away from God, they had not kept his ordinances. God gives them a gracious call. But they said, Wherein shall we return? God notices what returns our hearts make to the calls of his word. It shows great perverseness in sin, when men make afflictions excuses for sin, which are sent to part between them and their sins. Here is an earnest exhortation to reform. God must be served in the first place; and the interest of our souls ought to be preferred before that of our bodies. Let them trust God to provide for their comfort. God has blessings ready for us, but through the weakness of our faith and the narrowness of our desires, we have not room to receive them. He who makes trial will find nothing is lost by honouring the Lord with his substance.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
EGW SDA Bible Commentary
A Message Still Binding
—Duty is duty, and should be performed for its own sake. But the Lord has compassion upon us in our fallen condition, and accompanies His commands with promises. He calls upon His people to prove Him, declaring that He will reward obedience with the richest blessings [Malachi 3:10, 11 quoted] (The Southern Watchman, February 14, 1905).
John Wesley's Bible Commentary
Bring ye - Make a punctual and full payment of all tithes; about this did Nehemiah contend with the rulers, and made them comply, and then all Judah obeyed and did the like, (Nehemiah 13:10-13) . To the store - house - This was one or more large rooms, built on purpose for this use. That there may be meat - For the priests and Levites to live upon. Prove me - Make the experiment. The windows of heaven - A kind of proverbial speech, to express great abundance. A blessing - First of rain to water the earth, next a blessing of corn, wine and oil, and all other products of the earth.
John Calvin Bible Commentary
He at length declares that they profited nothing by contending with God, but that a better way was open to them, that is, to return into favor with him. After having then repelled their unjust accusations, he again points out the remedy which he had already referred to — that if they dealt faithfully with God, he would be bountiful to them, and that his blessing would be promptly extended to them. This is the sum of the passage. They had been sufficiently proved guilty of rapacity in withholding the tenths and the oblations; as then the sacrilege was well known, the Prophet now passes judgement, as they say, according to what is usually done when the criminal is condemned, and the cause is decided, so that he who has been defrauded recovers his right. So also now God deals with the Jews. Bring, he says,to the repository(for this is the same as the house of the treasury, or of provisions)all the tenths, or the whole tenths. We hence learn that they had not withholden the whole of the tenths from the priests, but that they fraudulently brought the half, or retained as much as they could; for it was not without reason that he said,Bring all, or the whole. They then so paid the tenths as to supply the priests with a part only, and thus they trifled with God, according to what hypocrites do, who ever claim to themselves high honor, and try to perform their duty in such a way as not to discover their own perfidy, and yet they are not ashamed of the liberty they take to illude God; and of this we have here a remarkable example. We then see that it is no new or unusual thing for men to pretend to do the duties they owe to God, and at the same time to take away from him what is his own, and to transfer it to themselves, and that manifestly, so that their impiety is evident, though it be covered by the veil of dissimulation.He then adds, Let there be meat in my house. We have elsewhere explained this form of speaking, and in the last lecture the Prophet spoke also of the meat of God, not that God needs meat and drink, but that whatever he has given us ought to be deemed his. We have already stated, that it has been recorded for our sake, that the Jews offered bread, and victims, and things of this kind, and that they feasted at Jerusalem in the presence of God: for what is more desirable than that God should dwell in the midst of us? and this is often repeated in the law. But this could not have been set forth to us in a way so familiar, as when God is represented as in a manner sitting at table with us, as though he were our guest, eating of the same bread and of the other provisions: and hence it is said in the law, “Thou shalt feast and rejoice before thy God.” (Deuteronomy 2:18.) Now as God needs not meat and drink, as it has been said, and as men in their grossness are ever prone to superstitions, he substituted the priests and the poor in his own place, to prevent the Jews from entertaining earthly notions respecting him. And this kind of modification or correction deserves to be noticed: for the Lord on the one hand intended to draw men in a kind manner to himself; but, on the other hand, he proposed to raise their minds upward to heaven, lest they should ascribe to him anything unworthy of himself, as is wont to be done, and is very common.But, at the same time, he again accuses them of sacrilege, for he complains that he was deprived of meat; Let there then be meat in my house; and prove me by this, saith Jehovah, if I wily not open, etc. He confirms what he said before, and yet proceeds with his promise, for by subjecting himself to a proof, he boldly repels their calumny in saying that they were without cause consumed with want, and that God had changed his nature, because he had not given a large supply of provisions. God then briefly shows, that wrong had been done to him, for he admits of a proof or a trial, as though he had said, “If you choose to contest the point, I will soon settle it, for if you bring to me the tenths and them entire, there will immediately come to you a great abundance of all provisions: it will hence be evident, that I am not the cause of barrenness, but that it is your wickedness, because ye have sacrilegiously defrauded me.”Then he adds, If I will not open to you the windows of heaven. It is the first thing as to fertility that the heavens should water the earth, according to what Scripture declares: and hence God threatens in the law that the heaven would be iron and the earth brass, (Deuteronomy 28:23,) for there is a mutual connection between the heaven and the earth, and he says elsewhere by a Prophet,“The heaven will hear the earth, and the earth will hear the corn and wine, and the corn and wine will hear men.” (Hosea 2:22.)For when famine urges us, we cry for bread and wine, as our life seems in a manner to be dependent on these supplies. When there is no wine nor corn, we meet with a denial; but the wine and the corn cry to the earth, and why? because according to the order fixed by God, they seek as it were to break forth; for when the bowels of the earth are closed, neither the corn nor the vine can come forth, and then they in vain call on the earth. The sense is the case with the earth; for when it is dry and as it were famished, it calls on the heavens, but if rain be denied, the heavens seem to reject its prayer. Then God in this place shows that the earth could not produce a single ear of corn, except the heavens supplied moisture or rain. God indeed could from the beginning have watered the earth without rain, as Moses relates he did at first, for a vapor then supplied the want of rain. Though then rain descends naturally, we are yet reminded here that God sends it. This is the first thing. But as rain itself would not suffice, he adds, I will unsheath,etc.; forרק,rek, means properly to unsheath; but as this metaphor seems unnatural, some have more correctly rendered it, “I will draw out” Unnatural also is this version, “I will empty out a blessing,” and it perverts the meaning. Let us then follow what I have stated as the first — that a blessing is drawn out from God when the earth discharges its office, and becomes fertile or fruitful.We hence see that God is not only in one way bountiful to us, but he also intends by various processes to render us sensible of his kindness: he rains from heaven to soften the earth, that it may in its bosom nourish the corn, and then send it forth from its bowels, as though it extended its breast to us; and further, God adds his blessing, so as to render the rain useful.He subjoins the words עד-בלי-די,od-beli-di, which some render, “that there may not be a sufficiency,” that is, that granaries and cellars might not be capable of containing such abundance. They then elicit this meaning — that so great would be the fruitfulness of the earth, and so large would be its produce, that their repositories would not be sufficiently capacious. But others give this version, “Beyond the measure of sufficiency.” The wordדי,di, means properly sufficiency, or what is needful, as by inverting the letters itיד,idWith regard to the general meaning there is but little difference. Suitable also is this version, “Beyond sufficiency;” that is, I will not regard what is needful for you, as though it were measured, but the abundance shall be overflowing. It follows —
McArther Bible Commentary
try Me. Contrary to the normal biblical pattern, the people were invited to put God to the test (cf. 1Ki 18:20-46; Isa 7:11-12). If they would honor Him by reversing their robbery and in a show of true repentance bring what He required, He would shower them with excessive abundance (cf. Pro 11:24-25), protect them from locusts ("the devourer"), and they would be the delight of the nations (cf. Isa 62:4). See notes on Luk 6:38; 2Co 9:6-11.
Bible Cross References
Leviticus 26:3 Leviticus 27:30 Numbers 18:21 Deuteronomy 12:6 Deuteronomy 14:22 Deuteronomy 14:29 2 Kings 7:2 2 Chronicles 31:10 Nehemiah 13:12 Psalm 78:23 Proverbs 3:9 Ezekiel 34:26 Ezekiel 44:30 Hosea 2:21 Joel 2:19 Joel 2:24 Haggai 2:19

Verse 11

Matthew Henry's Concise Bible Commentary
The Jews reproved for their corruptions.
The men of that generation turned away from God, they had not kept his ordinances. God gives them a gracious call. But they said, Wherein shall we return? God notices what returns our hearts make to the calls of his word. It shows great perverseness in sin, when men make afflictions excuses for sin, which are sent to part between them and their sins. Here is an earnest exhortation to reform. God must be served in the first place; and the interest of our souls ought to be preferred before that of our bodies. Let them trust God to provide for their comfort. God has blessings ready for us, but through the weakness of our faith and the narrowness of our desires, we have not room to receive them. He who makes trial will find nothing is lost by honouring the Lord with his substance.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
EGW SDA Bible Commentary
A Message Still Binding
—Duty is duty, and should be performed for its own sake. But the Lord has compassion upon us in our fallen condition, and accompanies His commands with promises. He calls upon His people to prove Him, declaring that He will reward obedience with the richest blessings [Malachi 3:10, 11 quoted] (The Southern Watchman, February 14, 1905).
EGW SDA Bible Commentary
God Can Scatter Means
—Those who are selfishly withholding their means need not be surprised if God's hand scatters their possessions. That which should have been devoted to the advancement of His work and cause, but which has been withheld, may in various ways be taken away. God will come near to them in judgments. Many losses will be sustained. God can scatter the means He has lent to His stewards, if they refuse to use it to His glory. Some may have none of these losses to remind them of their remissness in duty, but their cases may be the more hopeless (The Southern Watchman, February 21, 1905).
John Wesley's Bible Commentary
The devourer - All kind of devourers, the locusts, the canker - worm, and the caterpillar, which though they are in incredible multitudes, yet a rebuke from God will check them all at once, as if they were but one. For your sakes - For your good. Your vine - Your vine shall carry their fruit 'till they are fully ripe.
John Calvin Bible Commentary
God now again confirms the truth, that he would not in one way only be bountiful to them. He might indeed distribute to us daily our food, as we know that he thus fed his people in the wilderness; but his will is that the seed should rot in the earth, that it should then germinate, and in course of time grow, until it shoots into ears of corn; but it is still in no small danger, nay the corn is subject to many evils before it be gathered into the garner; for the locusts, the worms, the mildew, and other things may destroy it. God therefore, in order to set forth his kindness to men, enumerates here the ways and the means by which food is preserved; for it would not be enough that the seed should germinate, and that there should appear evidences of a great produce, the ears being fine and abundant, but it is necessary that the ears of corn themselves, before they become ripe, should be preserved from above; for on the one hand the chafers, the locusts, the worms, and other grubs, may suddenly creep in and devour the corn while in the field, and on the other hand, storms, and hail, and mildew, and oilier pestilential things, as I have said, may prove ruinous to the corn. Hence God shows here, that he takes constant care of us, and every day and every night performs the office of a good and careful head of a family, who always watches for its benefit. In the word devourer, I include all the evils to which we see that corn is subject; he therefore says,he shall not destroy the fruit of the earth; nor bereaved shall be the vine for you in the fields. The verbשכל,shecal, properly means to bereave or to deprive; but as this version, “bereaved shall not be vine,” would be harsh, some have rendered the words thus, “Miscarry shall not vine,” which I do not disapprove:Miscarry thenshall not the vine for you in the fields, saith Jehovah of hostsIt follows —
Bible Cross References
Hosea 2:21 Joel 1:4 Joel 2:25 Haggai 1:11

Verse 12

Matthew Henry's Concise Bible Commentary
The Jews reproved for their corruptions.
The men of that generation turned away from God, they had not kept his ordinances. God gives them a gracious call. But they said, Wherein shall we return? God notices what returns our hearts make to the calls of his word. It shows great perverseness in sin, when men make afflictions excuses for sin, which are sent to part between them and their sins. Here is an earnest exhortation to reform. God must be served in the first place; and the interest of our souls ought to be preferred before that of our bodies. Let them trust God to provide for their comfort. God has blessings ready for us, but through the weakness of our faith and the narrowness of our desires, we have not room to receive them. He who makes trial will find nothing is lost by honouring the Lord with his substance.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
John Wesley's Bible Commentary
All nations - All that are about you. A delightsome land - The revival of religion in a land, will make it delight - some, both to God, and to all good men.
Bible Cross References
Isaiah 61:9 Isaiah 62:4 Malachi 3:13

Verse 13

Matthew Henry's Concise Bible Commentary
God's care of his people; The distinction between the righteous and the wicked.
Among the Jews at this time, some plainly discovered themselves to be children of the wicked one. The yoke of Christ is easy. But those who work wickedness, tempt God by presumptuous sins. Judge of things as they will appear when the doom of these proud sinners comes to be executed. Those that feared the Lord, spake kindly, for preserving and promoting mutual love, when sin thus abounded. They spake one to another, in the language of those that fear the Lord, and think on his name. As evil communications corrupt good minds and manners, so good communications confirm them. A book of remembrance was written before God. He will take care that his children perish not with those that believe not. They shall be vessels of mercy and honour, when the rest are made vessels of wrath and dishonour. The saints are God's jewels; they are dear to him. He will preserve them as his jewels, when the earth is burned up like dross. Those who now own God for theirs, he will then own for his. It is our duty to serve God with the disposition of children; and he will not have his children trained up in idleness; they must do him service from a principle of love. Even God's children stand in need of sparing mercy. All are righteous or wicked, such as serve God, or such as serve him not: all are going to heaven or to hell. We are often deceived in our opinions concerning both the one and the other; but at the bar of Christ, every man's character will be known. As to ourselves, we have need to think among which we shall have our lot; and, as to others, we must judge nothing before the time. But in the end all the world will confess that those alone were wise and happy, who served the Lord and trusted in Him.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
EGW SDA Bible Commentary
One Person Not to Do All the Witnessing
—The fact that the Lord has been represented as hearkening to the words spoken by His witnesses, tells us that Jesus is in our very midst. He says, “Where two or three are gathered together in my name, there am I in the midst.” One person is not to do all the witnessing for Jesus; but everyone who loves God is to testify of the preciousness of His grace and truth. Those who receive the light of truth are to have lesson upon lesson to educate them not to keep silent, but to speak often one to another. They are to keep in mind the Sabbath meeting, when those who love and fear God, and who think upon His name, can have opportunity to express their thoughts in speaking one to another....Let each one seek to become an intelligent Christian, bearing his responsibility, and acting his personal part to make the meeting interesting and profitable....The Majesty of heaven identifies His interests with those of the believers, however humble may be their circumstances. And wherever they are privileged to meet together, it is appropriate that they speak often one to another, giving utterance to the gratitude and love that is a result of thinking upon the name of the Lord. Thus shall God be glorified as He hearkens and hears, and the testimony meeting will be considered the most precious of all meetings; for the words spoken are recorded in the book of remembrance (Manuscript 32, 1894).
John Calvin Bible Commentary
Here again God expostulates with the Jews on account of their impious and wicked blasphemy in saying, that he disappointed his servants, and that he made no difference between good and evil, because he was kind to the unfaithful and the faithful indiscriminately, and also that he overlooked the obedience rendered to him. He says now that their words grew strong; by which he denotes their insolence, as though he had said,Vous avez gagné le plus haut; forחזק,chezak, is to be strong. He means that such was the waywardness of the Jews that it could not by any means be checked; they were like men whom we see, who when once seized by rage and madness, become so vociferous that they will not listen to any admonitions or sane counsels. At first they murmur and are only heard to whisper; but when they have attained full liberty, they then send forth, as I have said, their furious clamours against heaven. This is the sin which the Prophet now condemns by saying, that the Jews grew strong in crying against God.They again answer and say,In what have we spoken against thee?It appears from these so many repetitions that the hypocrisy, which was united with great effrontery, could not be easily corrected in a people so refractory: it ought indeed to have come to their minds that they had wickedly accused God. But they acknowledge here no fault, “What meanest thou?” as though they wished to arraign the Prophet for having falsely charged them, inasmuch as they were conscious of no wrong.
McArther Bible Commentary
These sinful priests and people had not just questioned God (Mal 2:17), violated God's covenant (Mal 2:11), disobeyed His laws (Mal 2:9), defiled His altar (Mal 1:7, Mal 1:12) and despised His name (Mal 1:6), but they had openly spoken against Him. In spite of what was promised (Mal 3:10-12), the people complained that obedience to God's law brought no rewards (Mal 3:14). Only the proud and wicked prospered, they said (Mal 3:15).
Bible Cross References
Isaiah 46:12 Jeremiah 44:18 Ezekiel 18:25 Hosea 7:16 Malachi 3:12 Malachi 3:14

Verse 14

Matthew Henry's Concise Bible Commentary
God's care of his people; The distinction between the righteous and the wicked.
Among the Jews at this time, some plainly discovered themselves to be children of the wicked one. The yoke of Christ is easy. But those who work wickedness, tempt God by presumptuous sins. Judge of things as they will appear when the doom of these proud sinners comes to be executed. Those that feared the Lord, spake kindly, for preserving and promoting mutual love, when sin thus abounded. They spake one to another, in the language of those that fear the Lord, and think on his name. As evil communications corrupt good minds and manners, so good communications confirm them. A book of remembrance was written before God. He will take care that his children perish not with those that believe not. They shall be vessels of mercy and honour, when the rest are made vessels of wrath and dishonour. The saints are God's jewels; they are dear to him. He will preserve them as his jewels, when the earth is burned up like dross. Those who now own God for theirs, he will then own for his. It is our duty to serve God with the disposition of children; and he will not have his children trained up in idleness; they must do him service from a principle of love. Even God's children stand in need of sparing mercy. All are righteous or wicked, such as serve God, or such as serve him not: all are going to heaven or to hell. We are often deceived in our opinions concerning both the one and the other; but at the bar of Christ, every man's character will be known. As to ourselves, we have need to think among which we shall have our lot; and, as to others, we must judge nothing before the time. But in the end all the world will confess that those alone were wise and happy, who served the Lord and trusted in Him.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
EGW SDA Bible Commentary
One Person Not to Do All the Witnessing
—The fact that the Lord has been represented as hearkening to the words spoken by His witnesses, tells us that Jesus is in our very midst. He says, “Where two or three are gathered together in my name, there am I in the midst.” One person is not to do all the witnessing for Jesus; but everyone who loves God is to testify of the preciousness of His grace and truth. Those who receive the light of truth are to have lesson upon lesson to educate them not to keep silent, but to speak often one to another. They are to keep in mind the Sabbath meeting, when those who love and fear God, and who think upon His name, can have opportunity to express their thoughts in speaking one to another....Let each one seek to become an intelligent Christian, bearing his responsibility, and acting his personal part to make the meeting interesting and profitable....The Majesty of heaven identifies His interests with those of the believers, however humble may be their circumstances. And wherever they are privileged to meet together, it is appropriate that they speak often one to another, giving utterance to the gratitude and love that is a result of thinking upon the name of the Lord. Thus shall God be glorified as He hearkens and hears, and the testimony meeting will be considered the most precious of all meetings; for the words spoken are recorded in the book of remembrance (Manuscript 32, 1894).
John Calvin Bible Commentary
He then gives the reason why he said, that their words grew strong against God, that is, that they daringly and furiously spoke evil of God; and the reason was, because they said, that God was worshipped in vain. They thought that they worshipped God perfectly; and this was their false principle; for hypocrites ever lay claim to complete holiness, and cannot bear to confess their own evils; even when their conscience goads them, they deceive themselves with vain flatteries, and always endeavor to draw over them some veil that their disgrace may not appear before men. Hence hypocrites seek to deceive themselves, God, angels, and men; and when they are inflated with the confidence that they worship God purely, rightly, and without any defect, and that they are without any blame, they will betray the virulence which lies within, whenever God does not help them as they wish, whenever he submits not to their will: for when they are prosperous, God is hauntingly blessed by them; but as soon as he withdraws his hand and begins to prove their patience, they will then show, as I have said, what sort of worshippers of God they are. But in the service of God the chief thing is this — that men deny themselves and give themselves up to be ruled by God, and never raise a clamor when he humbles them.We hence see how it was that the Jews found fault with God; for they were persuaded that they fully performed their duty, which was yet most false; and then, they were not willing to submit to God, and to undertake his yoke, because they did not consider in how many ways they had provoked God’s wrath, and what just and multiplied reasons he has for chastising his people, even when they do nothing wrong. As then they did not seriously consider any of these things, they thought that he was unjust to them, In vain then do we serve God. These thoughts, as we have said, sometimes come across the minds of the faithful; but they, as it becomes them, resist such thoughts: the Jews, on the contrary, as though they were victorious, vomited forth these blasphemies against God. In vain we serve God; what benefit? they said: for we have kept has charge, we have walked obscurely, or humbly, before Jehovah of hosts;and yet we are constrained to call the proud, or the impious,happy. Here they bring a twofold accusation against God, that they received no reward for their piety when they faithfully discharged their duty towards God, — and also that it was better with the ungodly and the despisers of God than with them. We hence see how reproachfully they exaggerated what they deemed the injustice of God, at least how they themselves imagined that he disappointed the just of their deserved reward, and that he favored the ungodly and the wicked as though he was pleased with them, as though he intended the more to exasperate the sorrow of his own servants, who, though they faithfully worshipped, yet saw that they did so in vain, as God concealed himself and did not regard their services.That the good also are tempted, as we have said, by thoughts of this kind, is no wonder, when the state of things in the world is in greater confusion. Even Solomon says, “All things happen alike to the just and to the unjust, to him who offers sacrifices, and to him who does not sacrifice,” (Ecclesiastes 9:2,)hence the earth is full of impiety and contempt. There is then an occasion for indignation and envy offered to us; but as God designedly tries our faith by such confusions, we must remember that we must exercise patience. It is not at the same time enough for us to submit to God’s judgement, except we also consider that we are justly distressed; and that though we may be attentive to what is just and upright, many vices still cleave to us, and that we are sprinkled with many spots, which provoke God’s wrath against us. Let us then learn to form a right judgement as to what our life is, and then let us bear in mind how many are the reasons why God should sometimes deal roughly with us. Thus all our envying will cease, and our minds will be prepared calmly to obey. In short, these considerations will check whatever perverseness there may be in us, so that neither our wicked thoughts nor our words will be so strong as to rise in rebellion against God.
McArther Bible Commentary
walked as mourners. The people pretended to grieve for their sins, walking around in sackcloth or even with blackened faces to convey apparent sorrow (cf. Isa 58:5; Joe 2:13; Mat 6:16-18), then complained that all this religious activity was useless.
Bible Cross References
Isaiah 43:22 Isaiah 58:3 Jeremiah 2:25 Jeremiah 18:12 Hosea 7:16 Malachi 3:13

Verse 15

Matthew Henry's Concise Bible Commentary
God's care of his people; The distinction between the righteous and the wicked.
Among the Jews at this time, some plainly discovered themselves to be children of the wicked one. The yoke of Christ is easy. But those who work wickedness, tempt God by presumptuous sins. Judge of things as they will appear when the doom of these proud sinners comes to be executed. Those that feared the Lord, spake kindly, for preserving and promoting mutual love, when sin thus abounded. They spake one to another, in the language of those that fear the Lord, and think on his name. As evil communications corrupt good minds and manners, so good communications confirm them. A book of remembrance was written before God. He will take care that his children perish not with those that believe not. They shall be vessels of mercy and honour, when the rest are made vessels of wrath and dishonour. The saints are God's jewels; they are dear to him. He will preserve them as his jewels, when the earth is burned up like dross. Those who now own God for theirs, he will then own for his. It is our duty to serve God with the disposition of children; and he will not have his children trained up in idleness; they must do him service from a principle of love. Even God's children stand in need of sparing mercy. All are righteous or wicked, such as serve God, or such as serve him not: all are going to heaven or to hell. We are often deceived in our opinions concerning both the one and the other; but at the bar of Christ, every man's character will be known. As to ourselves, we have need to think among which we shall have our lot; and, as to others, we must judge nothing before the time. But in the end all the world will confess that those alone were wise and happy, who served the Lord and trusted in Him.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
EGW SDA Bible Commentary
One Person Not to Do All the Witnessing
—The fact that the Lord has been represented as hearkening to the words spoken by His witnesses, tells us that Jesus is in our very midst. He says, “Where two or three are gathered together in my name, there am I in the midst.” One person is not to do all the witnessing for Jesus; but everyone who loves God is to testify of the preciousness of His grace and truth. Those who receive the light of truth are to have lesson upon lesson to educate them not to keep silent, but to speak often one to another. They are to keep in mind the Sabbath meeting, when those who love and fear God, and who think upon His name, can have opportunity to express their thoughts in speaking one to another....Let each one seek to become an intelligent Christian, bearing his responsibility, and acting his personal part to make the meeting interesting and profitable....The Majesty of heaven identifies His interests with those of the believers, however humble may be their circumstances. And wherever they are privileged to meet together, it is appropriate that they speak often one to another, giving utterance to the gratitude and love that is a result of thinking upon the name of the Lord. Thus shall God be glorified as He hearkens and hears, and the testimony meeting will be considered the most precious of all meetings; for the words spoken are recorded in the book of remembrance (Manuscript 32, 1894).
John Wesley's Bible Commentary
And now - You say, we see before our eyes, that the proud contemners of God and his law, are the flourishing ones. Delivered - Escape all punishment.
John Calvin Bible Commentary
This verse is connected with the last, for the force of these words, “We have walked sorrowfully before God and have carefully kept his precepts,” does not fully appear, except this clause be added — that they saw in the meantime that the proud flourished and had their delights, as though they said, “We strive to deserve well of God by our services; he overlooks all our religious acts, and pours as it were all his bounty on our enemies, who are yet ungodly and profane.” We now see how these verses are connected together, for God disappointed the Jews of the reward they thought due to them, and in the meantime bestowed on the impious and undeserving his kindness. To call any one blessed, as we have before seen, is to acknowledge that God’s blessing is upon him, according to what God had promised, “Behold, all nations shall call thee blessed.” So a changed state of things is here set forth, for the Jews, when they were miserable, called others blessed; not that they willingly declared this, but envy forced them to complain of the cheerful and hamper state of the Gentiles, who were yet ungodly. And by the proudthey meant all the despisers of God, a part being mentioned for the whole; and they were so called, because faith alone humbles us. Many unbelievers are indeed lauded for their humility, but no one becomes really humble without being first emptied of every conceit as to his own virtues. Some rise up against God, and rob him of what is his own, and then it is no wonder that they act insolently towards their neighbors, since they dare even to raise up their horns against God himself. And in many parts of Scripture the unbelieving are called proud, in order that we may know that we cannot be formed and habituated to humility until we submit to the yoke of God, so that he may turn us wherever he wishes, and until we cast aside every confidence in ourselves.As well as, they said; forגם,gam, is here repeated, and must be rendered “as well as,” that is, “All who do iniquity as well as all who tempt God,are built up andare delivered. In the first place what is general is stated, and then what is particular, and yet the Prophet speaks of the same persons, for he first calls God’s despisers iniquitous, and he afterwards says, that the same tempted God, which is more special. The sum of the whole is, — that God’s favor was conspicuous towards the despisers of the law, for they lived prosperously, and were also delivered, and found God their helper in adversity.The verb, to build, is taken in Hebrew in the sense of prospering, and is applied to many things. When therefore any one grows and increases in honors or in riches, when he accumulates wealth, or when he is raised as it were by degrees to a higher condition, he is said to be built up. It is also added that they weredelivered, for it would not be enough to acquire much wealth, except aid from God comes in adversity, for no one, even the most fortunate, is exempt from every evil. Hence to building up the Prophet adds this second clause, — that God delivered the wicked from all evils, as though he covered them under his shadow, and as though they were his clients. With regard to the second verb, when he says that the ungodlytemptedGod, it is, we know, the work of unbelief to contend with God. The Prophet used the same word shortly before, when he said, “Prove me in this:” but God then, after the manner of men, submitted to a trial; here, on the contrary, the Prophet condemns that insolence which very commonly prevails in the world, when men seek to confine God, and to impose on him a law, and to inquire into his judgements: it is in short as though they had a right to prescribe to him according to their own caprice, so that he should not do this or that, and which if he did, to call on him to plead his own cause. We now then perceive what it is to prove or tempt God. It follows —
McArther Bible Commentary
tempt God. The proud and wicked, with apparent impunity, put God to the test by seeing how far they could go in doing evil (cf. Psa 73:2-14). In verse Mal 3:10, God had invited His people to see how far He would go in blessing.
Bible Cross References
Psalm 58:2 Psalm 141:4 Ecclesiastes 8:14 Isaiah 2:22 Jeremiah 7:10 Jeremiah 12:1 Malachi 4:1

Verse 16

Matthew Henry's Concise Bible Commentary
God's care of his people; The distinction between the righteous and the wicked.
Among the Jews at this time, some plainly discovered themselves to be children of the wicked one. The yoke of Christ is easy. But those who work wickedness, tempt God by presumptuous sins. Judge of things as they will appear when the doom of these proud sinners comes to be executed. Those that feared the Lord, spake kindly, for preserving and promoting mutual love, when sin thus abounded. They spake one to another, in the language of those that fear the Lord, and think on his name. As evil communications corrupt good minds and manners, so good communications confirm them. A book of remembrance was written before God. He will take care that his children perish not with those that believe not. They shall be vessels of mercy and honour, when the rest are made vessels of wrath and dishonour. The saints are God's jewels; they are dear to him. He will preserve them as his jewels, when the earth is burned up like dross. Those who now own God for theirs, he will then own for his. It is our duty to serve God with the disposition of children; and he will not have his children trained up in idleness; they must do him service from a principle of love. Even God's children stand in need of sparing mercy. All are righteous or wicked, such as serve God, or such as serve him not: all are going to heaven or to hell. We are often deceived in our opinions concerning both the one and the other; but at the bar of Christ, every man's character will be known. As to ourselves, we have need to think among which we shall have our lot; and, as to others, we must judge nothing before the time. But in the end all the world will confess that those alone were wise and happy, who served the Lord and trusted in Him.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
EGW SDA Bible Commentary
One Person Not to Do All the Witnessing
—The fact that the Lord has been represented as hearkening to the words spoken by His witnesses, tells us that Jesus is in our very midst. He says, “Where two or three are gathered together in my name, there am I in the midst.” One person is not to do all the witnessing for Jesus; but everyone who loves God is to testify of the preciousness of His grace and truth. Those who receive the light of truth are to have lesson upon lesson to educate them not to keep silent, but to speak often one to another. They are to keep in mind the Sabbath meeting, when those who love and fear God, and who think upon His name, can have opportunity to express their thoughts in speaking one to another....Let each one seek to become an intelligent Christian, bearing his responsibility, and acting his personal part to make the meeting interesting and profitable....The Majesty of heaven identifies His interests with those of the believers, however humble may be their circumstances. And wherever they are privileged to meet together, it is appropriate that they speak often one to another, giving utterance to the gratitude and love that is a result of thinking upon the name of the Lord. Thus shall God be glorified as He hearkens and hears, and the testimony meeting will be considered the most precious of all meetings; for the words spoken are recorded in the book of remembrance (Manuscript 32, 1894).
EGW SDA Bible Commentary
Memory Constantly Refreshed
—Every deliverance, every blessing, that God in the past has granted to His people, should be kept fresh in memory's hall as a sure pledge of further and richer, increasing blessings that He will bestow. The Lord's blessings are adapted to the needs of His people (Manuscript 65, 1912).Represent Bright Side of Religion—Do not gratify the enemy by dwelling upon the dark side of your experience; trust Jesus more fully for help to resist temptation. If we thought and talked more of Jesus, and less of ourselves, we should have much more of His presence. If we abide in Him, we shall be so filled with peace, faith, and courage, and shall have so victorious an experience to relate when we come to meeting, that others will be refreshed by our clear, strong testimony for God. These precious acknowledgements to the praise of the glory of His grace, when supported by a Christlike life, have an irresistible power, which works for the salvation of souls.The bright and cheerful side of religion will be represented by all who are daily consecrated to God. We should not dishonor our Lord by a mournful relation of trials that appear grievous. All trials that are received as educators will produce joy. The whole religious life will be uplifting, elevating, ennobling, fragrant with good words and works. The enemy is well pleased to have souls depressed, downcast; he desires unbelievers to gain wrong impressions regarding the effect of our faith. But God desires the mind to take a higher level. He desires every soul to triumph in the keeping power of the Redeemer (The Southern Watchman, March 7, 1905).(Hebrews 10:25.) Reflecting Rays of Light—[Malachi 3:16 quoted.] To the Christian is granted the joy of gathering rays of eternal light from the throne of glory, and of reflecting these rays not only on his own path, but on the paths of those with whom he associates. By speaking words of hope and encouragement, of grateful praise and kindly cheer, he may strive to make those around him better, to elevate them, to point them to heaven and glory, and to lead them to seek, above all earthly things, the eternal substance, the immortal inheritance, the riches that are imperishable (The Southern Watchman, March 7, 1905).
EGW SDA Bible Commentary
Promises to Be Verified
—The closing words of this scripture outline the experience that the people of God are yet to have. We have a wonderful future before us as a people. The promises of the third chapter of Malachi will be verified to the letter (Letter 223, 1904).Angels Await Prayers—Seek most earnestly for a deeper experience and piety, and learn to walk circumspectly. [Malachi 3:16, 17 quoted.] God does not leave His erring children who are weak in faith, and who make many mistakes. The Lord hearkens and hears their prayer and their testimony. Those who look unto Jesus day by day and hour by hour, who watch unto prayer, are drawing nigh to Jesus. Angels with wings outspread wait to bear their contrite prayers to God, and to register them in the books of heaven (Letter 90, 1895).
John Wesley's Bible Commentary
Then - When contempt of God was grown so high. That feared the Lord - Those that were truly religious. Spake often - Conversed together the more frequently. And a book - All this is spoken after the manner of men. For them - On their behalf.
John Calvin Bible Commentary
In this verse the Prophet tells us that his doctrine had not been without fruit, for the faithful had been stimulated, so that they animated one another, and thus restored each other to a right course. They who explain the words — that the faithful spoke, indefinitely, pervert the meaning of the Prophet, and they also suppress the particle אז,az, then. The very subject proves that a certain time is denoted, as though the Prophet had said, that before he addressed the people and vehemently reproved their vices, there was much indifference among them, but that at length the faithful were awakened.We are hence taught that we are by nature slothful and tardy, until God as it were plucks our ears; there is therefore need of warnings and stimulants. But let us also learn to attend to what is taught, lest it should become frigid to us. We ought at the same time to observe, that all were not moved by the Prophet’s exhortations to repent, but those who feared God: the greater part no doubt securely went on in their vices, and even openly derided the Prophet’s teaching. As then the truth profited only those who feared God, let us not wonder that it is despised at this day by the people in general; for it is given but to a few to obey God’s word; and the conversion of the heart is the peculiar gift of the Holy Spirit. There is therefore no reason for pious teachers to despond, when they do not see their doctrine received everywhere and by all, of when they see that but a few make any progress in it; but let them be content, when the Lord blesses their labor and renders it profitable and fruitful to some, however small their number may be. But the Prophet not only says that individuals were Touched with repentance, but also that they spoke among themselves;by which he intimates, that our efforts ought to be extended to our brethren: and it is an evidence of true repentance, when each one endeavors as much as he can to unite to himself as many friends as possible, so that they may with one consent return to the way from which they had departed, yea, that they may return to God whom they had forsaken. This then is what we are to understand by the words spoken mutually by God’s servants, which the Prophet does not express.He says that Jehovah attendedandheard, and that abook of remembrance was written before him. He proves here that the faithful had not in vain repented, for God became a witness and a spectator: and this part is especially worthy of being noticed; for we lose not our labor when we turn to God, because he will receive us as it were with open arms.Our Prophet wished especially to show, that God attended; and hence he uses three forms of speaking. One word would have been enough, but he adds two more; and this is particularly emphatical, that there was abook of remembrance written. His purpose then was by this multiplicity of words to give greater encouragement to the faithful, that they might be convinced that their reward would be certain as soon as they devoted themselves to God, for God would not be blind to their piety.The Prophet at the same time seems to point it out as something miraculous, that there were found then among the people any who were yet capable of being healed, since so much wickedness had prevailed among the people, nay, had become hardened, as we have seen, to an extreme obstinacy; for there was nothing sound or upright either among the priests or the common people. As then they had long indulged with loose reins in all kinds of wickedness, it was incredible, that any could be converted, or that any piety and fear of God could be found remaining among them. This then is the reason why the Prophet says, that God attendedandheard, and that abook was written; he speaks as though of a thing unusual, which could not but appear as a miracle in a state of things so confused and almost past hope. The design of the whole is to show, that the faithful ought not to doubt, but that their repentance is ever regarded by God, and especially when the utmost despair lays hold on their minds; for it often distresses the godly, when they see no remedy to be hoped for; then they think that their repentance will be useless: hence it is that the Prophet dwells so much on this point, in order that they might feel assured, that though no hope appeared, yet repentance availed for their salvation before God; and for this reason he adds, that thisbook was written for those who feared GodWith regard to the participle חשבים,cheshebim, the verbחשב,chesheb, means to reckon or to count, and also to think; and so some render it here, “Who think of his name.” And doubtless this is a rare virtue; for we see that forgetfulness easily creeps over us, which extinguishes the fear of God, so that we take such a liberty, as though they who forget God can sin with impunity: and hence it is said often in the Psalms, that the fear of God is before the eyes of the godly. This seems frigid at the first view; but he who remembers God has made much progress in his religious course; and we also find by experience that the mere remembrance of God, when real, is a bridle to us sufficiently strong to restrain all our depraved lusts. But as the price of a thing is attained by reckoning, the other version is appropriate, — that the faithful value or esteem the name of God.It follows —
McArther Bible Commentary
Malachi ended with an encouraging word for the faithful remnant.
Bible Cross References
Exodus 32:32 Psalm 34:15 Psalm 56:8 Isaiah 4:3 Jeremiah 8:6 Jeremiah 31:18 Daniel 12:1

Verse 17

Matthew Henry's Concise Bible Commentary
God's care of his people; The distinction between the righteous and the wicked.
Among the Jews at this time, some plainly discovered themselves to be children of the wicked one. The yoke of Christ is easy. But those who work wickedness, tempt God by presumptuous sins. Judge of things as they will appear when the doom of these proud sinners comes to be executed. Those that feared the Lord, spake kindly, for preserving and promoting mutual love, when sin thus abounded. They spake one to another, in the language of those that fear the Lord, and think on his name. As evil communications corrupt good minds and manners, so good communications confirm them. A book of remembrance was written before God. He will take care that his children perish not with those that believe not. They shall be vessels of mercy and honour, when the rest are made vessels of wrath and dishonour. The saints are God's jewels; they are dear to him. He will preserve them as his jewels, when the earth is burned up like dross. Those who now own God for theirs, he will then own for his. It is our duty to serve God with the disposition of children; and he will not have his children trained up in idleness; they must do him service from a principle of love. Even God's children stand in need of sparing mercy. All are righteous or wicked, such as serve God, or such as serve him not: all are going to heaven or to hell. We are often deceived in our opinions concerning both the one and the other; but at the bar of Christ, every man's character will be known. As to ourselves, we have need to think among which we shall have our lot; and, as to others, we must judge nothing before the time. But in the end all the world will confess that those alone were wise and happy, who served the Lord and trusted in Him.
EGW SDA Bible Commentary
A View of Two Groups
—In the third chapter of Malachi two parties are brought to view. Here the Lord denounces against His professed people who are not faithful sentinels. The charge and challenge of God against this people is marked and decided [Malachi 3:5-12 quoted.] Man's duty to be faithful in giving the Lord the portion which He claims in tithes and offerings, that there may be a supply to carry forward the work without embarrassment or hindrance is plainly specified.A people is brought to view who are not filled with the Holy Spirit, because they have not walked humbly with God and been faithful and clean and pure and holy in His sight. God says, “Your words have been stout against me.... Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we accept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; ... yea, they that tempt God are even delivered.”Who required them to walk mournfully? Not Christ. Their mournfulness is the fruit of their own will and unsanctified spirit. They complain of one another and of God, putting on an outside show as disappointed men, leaving the impression on the world that it does not pay to be Christians. To be envious and jealous of the brethren means to be envious and jealous of God (Manuscript 15, 1899).
EGW SDA Bible Commentary
Promises to Be Verified
—The closing words of this scripture outline the experience that the people of God are yet to have. We have a wonderful future before us as a people. The promises of the third chapter of Malachi will be verified to the letter (Letter 223, 1904).Angels Await Prayers—Seek most earnestly for a deeper experience and piety, and learn to walk circumspectly. [Malachi 3:16, 17 quoted.] God does not leave His erring children who are weak in faith, and who make many mistakes. The Lord hearkens and hears their prayer and their testimony. Those who look unto Jesus day by day and hour by hour, who watch unto prayer, are drawing nigh to Jesus. Angels with wings outspread wait to bear their contrite prayers to God, and to register them in the books of heaven (Letter 90, 1895).
EGW SDA Bible Commentary
All Luster Is Reflected Light
—All the luster possessed by those who have gained the richest experience is but the reflection of the light of the Sun of righteousness. He who lives nearest to Jesus shines the brightest. And let us thank God that the Master has His hidden ones, who are not recognized by the world, but whose names are written in the Lamb's book of life. The luster of the tiniest gem in God's casket will glorify Him. There are many ... who during this life do not seem to be particularly honored. But the Lord sees those who serve Him [Malachi 3:17 quoted] (Letter 94, 1903).Jewels Everywhere—God has jewels in all the churches, and it is not for us to make sweeping denunciation of the professed religious world, but in humility and love, present to all the truth as it is in Jesus. Let men see piety and devotion, let them behold Christlikeness of character, and they will be drawn to the truth. He who loves God supremely and his neighbor as himself, will be a light in the world. Those who have a knowledge of the truth are to communicate the same. They are to lift up Jesus, the world's Redeemer; they are to hold forth the Word of life (The Review and Herald, January 17, 1893).
John Wesley's Bible Commentary
Make up my jewels - This shall be fully made good in the last great day, and in heaven to eternal ages. I will spare them - In the mean time they shall be spared, pitied, preserved, and loved.
John Calvin Bible Commentary
He shows by the issue itself why a book of remembrance was written — that God in due time would again undertake to defend and cherish his Church. Though then for a time many troubles were to be sustained by the godly, yet the Prophet shows that they did not in vain serve God; for facts would at length prove that their obedience has not been overlooked. But the two things which he mentions ought to be noticed; for a book of remembrance is first written before God, and then God executes what is written in the book. When therefore we seem to serve God in vain, let us know that the obedience we render to him will come to an account, and that he is a just Judge, though he may not immediately stretch forth his hand to us. In the first place then the Prophet testifies that God knows what is done by every one; and in the second place he adds that he will in his own time perform what he has decreed. So also in judgements, he preserves the same order in knowing and in executing. For when he said to Abraham that the cry of Sodom came up to heaven, (Genesis 18:20,) how great and how supine was the security of the city. How wantonly and how savagely they despised every authority to the very last moment! But God had long before ascended his tribunal, and had taken an account of their wickedness. So also in the case of the godly, though he seems to overlook their obedience, yet he has not his eyes closed, or his ears closed, for there is a book of memorial written before him.Hence he says, They shall be in the day I make. The verb is put by itself, but we may easily learn from the context that it refers to the restoration of the Church.In the daythenin which I shall make, that is, complete what I have already said; for he had before promised to restore the Church. As then he speaks of a known thing, he says shortly,In the day I shall make, or complete my work,they shall be to me a peculiar treasureThis phrase confirms what I have already stated — that God has his season and opportunity, in order that there may be no presumption in us to prescribe to him the time when he is to do this or that. In the day then when he shall gather his Church, it will then appear that we are his peculiar treasure.Thus the Prophet in these words exhorts us to patience, lest it should be grievous to us to groan under our burden, and not to find God’s help according to our wishes, and lest also it should be grievous to us to bear troubles in common with the whole Church. Were one or two of us subject to the cross, and doomed to sorrow and grief in this world, our condition might seem hard; but since the godly, from the first to the last, are made to be our associates in bearing the cross of Christ, and to be conformed to his example, there is no reason for any one of us to shun his lot; for we are not better than the holy patriarchs, apostles, and so many of the faithful whom God has exercised with the cross. Since then the common restoration of the Church is here set before us, let us know that a reason is here given for constancy and fortitude; for it would be disgraceful for us to faint, when we have so many leaders in this warfare, who by their examples stretch forth as it were their hands to us; for as Abraham, David, and other Patriarchs and Prophets, as well as Apostles, have suffered so many and so grievous troubles, ought not this fact to raise up our spirits? and if at any time our feet and our legs tremble, ought it not to be sufficient to strengthen us, that so many excellent chiefs and leaders invite us to persevere by their example? We then see that this has not been laid down for nothing, when I shall make, or complete my work.By the words peculiar treasure, God intimates that the lot of the godly will be different from that of the world; as though he had said, “Ye are now so mixed together, that they who serve me seem not to be peculiar any more than strangers; but they shall then be my peculiar treasure.” This is to be taken, as I have already mentioned, for the outward appearance; for we know that we have been chosen by God, before the foundation of the world, for this end — that we might be to him a peculiar treasure. But when we are afflicted in common with the wicked, or when we seem to be even rejected, and the ungodly, on the other hand, seem to have God propitious to them, then nothing seems less true than this promise. I therefore said that this ought to be referred to the outward appearance — that the faithful are God’s peculiar treasure, that they are valued by him, and that he shows to them peculiar love, as to his own inheritance.And this mode of speaking occurs in many parts of scripture; for God is often said to repudiate his people; the word separation, or divorce, is often mentioned; he is said to have destroyed his inheritance. Grievous is the trial, when God cherishes as it were in his bosom the ungodly, and we at the same time are exposed to every kind of miser; but we see what happened to the ancient Church: let us then arm ourselves for this contest, and be satisfied with the inward testimony of the Spirit, though outward things do not prosper. He adds, And I will spare them as a man spares, etc. He states here a promise which ought especially to be observed: it contains two clauses; the first is, that the Jews who remained alive would render obedience to God, by which they would prove themselves to be children indeed, and not in name only: and the second is, that God would forgive them, that is, that he would exercise pardon in receiving their services, which could not otherwise please him. And there is no doubt but that the Spirit of regeneration is included in the words,the son who serves him; not that the faithful addressed here were wholly destitute of the fear of God; but God promises an increase of grace, as though he had said, “I will gather to myself the people who faithfully and sincerely worship me.” Though then he speaks not here of the beginning of a religious and holy life, it is yet the same as though he had said, that the faithful would be under his government, that they might denote themselves to his service.The second promise refers to another grace, — that God in his mercy would approve of the obedience of the godly, though in itself unworthy to come to his presence. How necessary this indulgence is to us, they who are really and truly acquainted with the fear of God, fully know. The sophists daringly prattle about merits, and fill themselves and others with empty pride; but they who understand that no man can stand before God’s tribunal, do not dream of any merits, nor do they believe that they can bring anything before God, by which they can conciliate his favor. Hence their only refuge is what the Prophet here teaches us, that God sparesthem.And it must be observed, that the Prophet does not speak simply of the remission of sins: our salvation, we know, consists of two things — that God rules us by his Spirit, and forms us anew in his own image through the whole course of our life, — and also that he buries our sins. But the Prophet refers here to the remission of sins, of which we have need as to our good works; for it is certain, that even when we devote ourselves with all possible effort and zeal to God’s service there is yet something always wanting. Hence it is that no work, however right and perfect before men, deserves this distinction and honor before God. It is therefore necessary, even when we strive our utmost to serve God, to confess that without his forgiveness whatever we bring deserves rejection rather than his favor. Hence the Prophet says, that when God is reconciled to us, there is no reason to fear that he will reject us, because we are not perfect; for though our works be sprinkled with many spots, they will yet be acceptable to him, and though we labor under many defects, we shall yet be approved by him. How so? Because he will spare us: for a father is indulgent to his children, and though he may see a blemish in the body of his son, he will not yet cast him out of his house; nay, though he may have a son lame, or squint-eyed, or singular for any other defect, he will yet pity him, and will not cease to love him: so also is the case with respect to God, who, when he adopts us as his children, will forgive our sins. And as a father is pleased with every small attention when he sees his son submissive, and does not require from him what he requires from a servant; so God acts; he repudiates not our obedience, however defective it may be. We hence see the design and meaning of the Prophet, — that he promises pardon from God to the faithful, after having been reconciled to him, because they serve God as children willingly, — and that God also, though their works are unworthy of his favor, will yet count them as acceptable, even through pardon, and not on the ground of merit or worthiness.
McArther Bible Commentary
Mine … My jewels. Mine is emphatic in the Hebrew. The godly remnant will belong to Him and will be His special treasure (cf. the same word in Exo 19:5; Deu 7:6; Deu 14:2; Deu 26:18; Psa 135:4). In the midst of judgment, God will spare them (cf. Psa 103:13).
Bible Cross References
1 Peter 2:9 Exodus 19:5 Exodus 32:32 Deuteronomy 7:6 Psalm 103:13 Psalm 135:4 Isaiah 4:2 Isaiah 43:1 Isaiah 43:21 Malachi 4:3

Verse 18

Matthew Henry's Concise Bible Commentary
God's care of his people; The distinction between the righteous and the wicked.
Among the Jews at this time, some plainly discovered themselves to be children of the wicked one. The yoke of Christ is easy. But those who work wickedness, tempt God by presumptuous sins. Judge of things as they will appear when the doom of these proud sinners comes to be executed. Those that feared the Lord, spake kindly, for preserving and promoting mutual love, when sin thus abounded. They spake one to another, in the language of those that fear the Lord, and think on his name. As evil communications corrupt good minds and manners, so good communications confirm them. A book of remembrance was written before God. He will take care that his children perish not with those that believe not. They shall be vessels of mercy and honour, when the rest are made vessels of wrath and dishonour. The saints are God's jewels; they are dear to him. He will preserve them as his jewels, when the earth is burned up like dross. Those who now own God for theirs, he will then own for his. It is our duty to serve God with the disposition of children; and he will not have his children trained up in idleness; they must do him service from a principle of love. Even God's children stand in need of sparing mercy. All are righteous or wicked, such as serve God, or such as serve him not: all are going to heaven or to hell. We are often deceived in our opinions concerning both the one and the other; but at the bar of Christ, every man's character will be known. As to ourselves, we have need to think among which we shall have our lot; and, as to others, we must judge nothing before the time. But in the end all the world will confess that those alone were wise and happy, who served the Lord and trusted in Him.
John Wesley's Bible Commentary
Ye - Ye contemners of God and religion, return to your reason, forced by the convincing power of God's judgments. Discern - Clearly see the happiness of the righteous, and your own misery, who perish in your wickedness.
John Calvin Bible Commentary
This verse at the first view seems to be addressed to the faithful; for there never has been a turning as to the reprobate: but as the word has a wide meaning, the passage may be suitably applied to the whole people, according to what we find in Zechariah, “They shall see him whom they have pierced;” for we have said that this might be understood both of the good and of the bad. So also the whole people might be viewed as addressed in these words. But when we more minutely examine all circumstances, it seems that Malachi more particularly addressed the ungodly, and checked again their furious blasphemies; for we find almost the same sentiment expressed here, as when he said, “The Lord whom ye expect shall come to his temple, and the angel of the covenant whom ye seek;” and at the same time he showed that the coming of Christ, which they said was advancing too slowly, would not be such as they desired or looked for. “Let not this delay,” he says, “be grievous to you; for everything terrible which his majesty possesses will be turned on your heads; for he will come as an angry judge and an avenger: ye therefore in vain hope for any comfort or alleviation from his presence.” So also he says in this place, Ye shall see this difference between the just and the unjust; that is, “Ye shall find that God does not sleep in heaven, when the ungodly grow wanton on the earth and abandon themselves to every kind of wickedness: experience then will at length teach you, that men shall not thus with impunity become insolent against God, but that all your wickedness must come to a reckoning.” When therefore he says, that they would find the difference between the godly and the ungodly, he means that they would find by the punishments which God would inflict, that men are not permitted to indulge their own depraved desires, as though God slept in heaven, forgetful of his office. Their blasphemy was, “In vain is God worshipped; what is the benefit? for we have kept his charge, and yet the proud are more happy than we are.” As then they accused God of such a connivance, as though he disregarded and cast away his own servants, and showed favor to the wicked, Malachi returns them an answer and says, “Ye shall see how much the good differ from the evil; God indeed spares the wicked, but he will at length rise to judgement, and come armed suddenly upon them, and then ye shall know that all the deeds of men are noticed by him, and that wickedness shall not go unpunished, though God for a time delays his vengeance.”We now then perceive the Prophet’s meaning — that the ungodly who clamor against God, as though he made no account either of the just or of the unjust, shall find, even to their own loss, that he is one who punishes wickedness. As to the verb turn, I have already said that it has a wide meaning, and does not always mean repentance or the renovation of man: it may therefore be taken as signifying only a different state of things; as though he had said, “The dice shall be turned, and such will be your condition when God shall begin to execute his judgement, that he will then manifestly show that he has not forgotten his office, though he does not immediately hasten to execute his judgements.”Ye shall return thenand see. Yet if any one prefers to regard returning as the feeling of God’s judgements, by which even the ungodly shall be touched, though without repentance, the view will not be unsuitable, and I am disposed to embrace it, that is, that the Lord will shake off the stupidity in which they were sunk, and will correct their madness, so that they will not dare to vomit forth so insolently their blasphemies, as they had been wont to do: Ye then shall return; that is, “I will make my judgement known to you, and ye shall not rush on headlong as wild beasts, for being taught by facts, ye shall learn the difference between the good and the bad.”The just, and he whoservesGod, mean the same person. We hence learn that there is no justice where there is no obedience rendered to God. The first thing then in a good and an upright life, is to serve God; for it would be but of little benefit to be harmless towards men, when his right is denied: and we know that God is not rightly served but according to what his law prescribes. We must then always come to this, — that men must obey God, if they desire to form their life aright. Now follows —
McArther Bible Commentary
The distinction between the godly and ungodly will be evident for all when the righteous Lord is present, ruling from the throne of David in Jerusalem.
Bible Cross References
Genesis 18:25 Daniel 2:18 Amos 5:15