COMMENTARY ON MALACHI
LESSON NUMBER 17
Mal 3:1 “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.” – (Malachi 3:1)
THE MESSENGER OF THE COVENANT
INTRODUCTION
After spending considerable time on the unfaithfulness of the priests and those who were influenced by them, the Lord now turns the attention of the people to Himself. While their correction was a necessary thing, it was not the fundamental thing. Throughout Scripture, correction is a means to an end, and not the end itself. It is man’s conscious identity with the Living God that is the primary thing. It has been revealed that this is why men were made in the first place – “that they should seek the Lord, if haply they might feel after Him, and find Him” (Acts 17:26-27). It was precisely at this point that the priests and people had gone astray during the time of Malachi. They had not regarded God’s choice and care of them (1:1-2). They had not considered the impoverished nature of those whom God had not chosen (1:4-5). They had not duly honored God, even to the point of offering polluted sacrifices on His altar (1:6-12). They viewed their ordained duty toward the Lord as wearisome (1:13-14). The priests had corrupted the covenant God made with Levi, by not attending to their function in an honorable manner, thereby causing the people to stumble (2:1-8). They had even disgraced the name of the Lord by marrying heathen women, and despising their own Israelite wives (2:12-17). These conditions could not be corrected by merely changing their outward manner.
Those with a penchant for Law are also incapable of seeing that a conscious and consistent identity with the Lord is still the preeminent matter. It is the purpose of God’s great salvation to thoroughly address this matter, thereby ending a rebellious and selfish manner of living. Although this is glaringly apparent to faith, the preponderance of the professing church continues in precisely the same path as those to whom Malachi addresses this prophecy. In view of what is accomplished in Christ Jesus, there is no way to overstate the magnitude of this sin.
I WILL SEND MY MESSENGER
Malachi 3:1a “Behold, I will send My messenger, and he shall prepare the way before Me . . . ”
This word is in answer to the question raised by the unbelieving Israelites: “Where is the God of judgment?” They have misjudged and misrepresented God, saying that the continuing work of evil doers suggests that God approved of them (2:17). Perhaps some devout people were reasoning as Asaph did in the seventy-seventh Psalm: “Hath God forgotten to be gracious? hath He in anger shut up His tender mercies? Selah” (Psa 77:9). Yet, God will affirm that He has not abandoned His purpose, even though whole generations of Israel be excluded from the blessing. What He has determined will be brought to its intended fruition – the faithlessness of the priests and people of Malachi’s generation notwithstanding!
This is what Paul declares in this salient statement: “If we believe not, yet He abideth faithful: He cannot deny Himself (2 Tim 2:13). This does not mean the Lord will continue to bless the faithless. God forbid that any person should come to such an ungodly conclusion! Take Malachi’s prophecy as an example. God says to the disobedient, “I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand” (Mal 1:10). Again, “I will even send a curse upon you, and I will curse your blessing” (Mal 2:2). And again, “He regardeth not the offering any more, or receiveth it with good will at your hand” (Mal 2:13).
Yet, God will not forget His oath to Abraham (Heb 6:17-18). He will fulfill His promise. In the words of Habakkuk, “For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry” (Hab 2:3). Habakkuk was speaking of a coming curse, but the principle of which he spake applies to the promises made to Abraham as well, for God cannot lie. “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” (Num 23:19). Indeed, as the saints of God are told, “He is faithful that promised” (Heb 10:23). Those who do not believe will not receive the promise, but their unbelief will not void the fulfillment of that promise. Such unbelievers, though they make the claim of being the people of God, are not really in that category, and thus are excluded from the promise. As it is written, “Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel” (Rom 9:6).
Therefore, God now delivers a word to the remnant, lest they are tempted to think that the promise of the coming Redeemer, through whom the world will be blessed, has been voided by the faithlessness and inconsideration of their priests.
I WILL SEND. This speaks of Divine initiative! It is a high view that does not take into consideration the rampant unbelief of a particular period of time. God will intervene in the affairs of men. He will intrude into time, irrespective of what men think about it. The question is not whether or not God will do what He has promised, but who, by faith, will participate in it.
MY MESSENGER. It is generally understood that this refers to John the Baptist, paralleling Isaiah’s prophecy in Isaiah 40:3-4. Isaiah does not use the term “messenger,” but Jesus does when he quotes from this passage, applying it to John the Baptist. “Jesus began to say to the multitudes concerning John . . . For this is he, of whom it is written, Behold, I send My messenger before Thy face, which shall prepare Thy way before Thee” (Matt 11:10; Mk 1:2; Lk 7:27). Notice, before the Anointed One came into the world, God Himself would send one with a message that would prepare the people for the entrance of that Messiah. In Malachi’s day, the priesthood was in such shambles that it did not look possible for the proper preparation to be made. However, at the appointed time, the appointed messenger would be sent by God. While there is a sense in which the world was caught off-guard by the entrance of the Messiah, receiving Him not, yet there was a sense in which the proper people were adequately prepared by the ministry of John.
HE SHALL PREPARE THE WAY BEFORE ME. When Jesus spoke these words, He set them forth as being spoken to Himself, as though the Father was assuring Him that the proper preparations for His entrance would be made. When Malachi was given the words, it was as though the Word in His pre-incarnate capacity was bearing witness to the truth: “he shall prepare the way before Me.” The point here is that there was perfect accord in the Godhead.
Strictly speaking preparations are of the Lord. As it is written, “The preparations of the heart in man, and the answer of the tongue, is from the LORD” (Prov 16:1). Preparation, or preparedness, speaks of readiness, and always precedes the appointed working of the Lord. The Israelites were prepared for deliverance from Egypt (Ex 2:24). They were prepared for the giving of the Law (Ex 19:10-12). They were prepared for their entrance into Canaan (Deut 1:24-25; Josh 2:1-24). Israel was prepared for the coming of the Messiah (Lk 1:17). Salvation prepares men for participation in “every good work” (2 Tim 2:21). The bride of Christ is being “prepared” to be forever with the Lord (Rev 21:2).
The preparation has strictly to do with the recognized presence of the Lord – whether in life now by faith, or in glory, when the promise is brought to its intended fulfillment. Everything is really about getting ready for the revealed presence of the Lord.
HE SHALL SUDDENLY COME TO HIS TEMPLE
3:1b “ . . . and the Lord, whom ye seek, shall suddenly come to His temple . . .”
THE LORD. This is the One for whom the messenger just mentioned is preparing the people. He will prepare them with a message, or proclamation, that essentially has to do with “the Lord.” This distinguishes the Person of reference from the “messenger” who introduces Him. John the Baptist said of the One for whom he was preparing the people, “He must increase, but I must decrease” (John 3:30). John revealed at least twenty-five other things about the coming Lord. 1 Not apparent (John 1:26). 2 Mightier (Matt 3:1 (John 1:27,30). 3 Lamb of God (John 1:29,36). 4 Made known in His baptism (John 1:31,33). 5 Would baptism with the Holy Spirit and fire (Matt 3:11b; Mk 1:8; Lk 3:16). 6 Spirit remained on Him (John 1:32-33). 7 The Son of God (John 1:34). 8 Appointed Judge (Matt 3:12; Lk 3:17a). 9 The Purifier (Matt 3:12b; Lk 3:17b). 10 Would gather the people (Matt 3:12c; Lk 3:17c). 11 Would punish the wicked (Matt 3:12d; Lk 3:7d). 12 Would induct an era of correction (Lk 1:5). 13 Associated with perception (Lk 1:6). 14 Would remove fruitless people (Lk 1:9). 15 Was blessed by God (John 3:27). 16 The Bridegroom (John 3:29). 17 Came from heaven (John 3:31). 18 Declared what He knew (John 3:32). 19 Those who received His testimony would receive confirmation (John 3:33). 20 Spoke the words of God (John 3:34a). 21 Had the Spirit without measure (John 3:34b). 22 The Father loves Him (John 3:35a). 23 Everything given to Him (John 3:35b). 24 Those believing on Him have everlasting life (John 3:36a). 25 Those who do not believe on Him will not see life (John 3:36b).
This is the One for whom John prepared the people. His message had fundamentally to do with the Person and ministry of the Son of God. Any contradicting representation of Christ is false. Any approach to religion that does not foster such a hope is spurious. This is the One for whom the people were to look. What John did was elaborate on the details of the One of whom Moses and the Prophets spoke.
During the time of Malachi, it looked highly unlikely that such an One would be sent. The spiritual climate certainly was not conducive to such an expectation. Yet, “the remnant of Israel,” most assuredly left by God in the land, would rejoice at the affirmation that God would do precisely what He had promised, unfaithful priests notwithstanding (Isa 10:20-21; 11:11,16; 37:31; Jer 23:3; 31:7; Joel 2:32; Mic 2:12; Zeph 3:13; Zech 8:12). After all, He is THE LORD!
WHOM YE SEEK. Other versions reads, “the Lord you are seeking,” NIV “whom you are looking for.” BBE Again, this is speaking to the remnant, not the backsliding ones. Further this was not a Lord of their own imagination, or One who would meet their self-diagnosed problems. This was the One whom God had promised to send, and was precisely defined by Moses and the Prophets. I do not know that it is ever right for men to expect God to do something He has not promised to do. Such a deed would assume the validity of mere human knowledge and diagnosis, and I do not believe such a postulate can be proved. From the promise delivered in Eden (Gen 12:3), the commitment to Abraham (Gen 12:3; 18:18; 22:18), and the promises delivered through the prophets (i.g. Isa 9:6-7; 32:2; 53:1-2; Jer 23:5; 33:15; Ezek 34:23; Dan 7:13-14; Hag 2:7; Zech 3:8; Mal 4:2), God taught His people concerning the kind of Messiah He would send. Those who are described as seeking Him are the ones described as “not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb 11:13).
By saying “seek,” the prophet means they were earnestly expecting and looking for what God had promised. Of course, this presumes the awareness of what had been promised, and the fact that the promises were believed. It also confirms that they were convinced of the faithfulness of God, else they could not have expected what He promised to come to pass.
SHALL SUDDENLY COME. The vast majority of the versions read “suddenly.” Other versions read “presently,” DOUAY and “speedily.” GENEVA The word “suddenly” means straightway or immediately. This is not in reference to the time during which Malachi was prophesying. Rather, it is within the context of Divine purpose. That is to say, when the appointed time arrives, what was promised shall take place immediately, and without delay. Even though the priests had wearied the Lord with their pretentious activities, yet He would be faithful to His promise concerning the coming of a Savior. No matter how unlikely it may seem from the standpoint of outward circumstances, the Lord would come suddenly – in this case, the reference is to the Word becoming flesh and dwelling among men (John 12:14).
TO HIS TEMPLE. This is speaking of the Temple in Jerusalem. He suddenly came there as an infant, to be dedicated (Lk 2:27-35). He was there again when twelve years old, confounding the doctors of the Law with His answers (Lk 2:42-47). He was there again during His ministry, particular the latter part of it (Mk 14:20). And finally, He came suddenly in what is called the triumphal entry, when He fulfilled the prophecy of Zechariah (Matt 21:9-4-16). It was “His Temple” – He was the ultimate reason for its existence. It was a place that was sanctified by His presence. It is where He expounded the things of God to the people. It was also the place He twice cleansed, confirming that iniquity – all of it – is out of place in any location that is occupied by the Lord of glory. Christ’s presence there confirmed God’s salvation was near.
THE MESSENGER OF THE COVENANT
2:1c “ . . . even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the LORD of hosts.”
The attention of the prophet is now turned upon the coming Messiah. The condition of the people, miserable though it was, would not negate the promise of a Savior. If this Messenger was being sent to implement the will of the people, then their condition would determine when He actually did come. However, He would come to do the will of God, not the will of men. Thus, before He came into the world, it is written that He said, “Then said I, Lo, I come (in the volume of the book it is written of Me,) to do Thy will, O God” (Heb 10:7,9; Psa 40:5-8). This is the reason the condition of the people was not the determining factor in the coming of Christ. It was the will of God that was fundamental – a will that was determined before the foundation of the world (Eph 1:4; 1 Pet 1:20).
THE MESSENGER OF THE COVENANT. Other versions read, “angel of the agreement, “ BBE “Angel of the covenant,” DARBY “angel of the testament,” DOUAY “messenger of the promise,” GWN and Messenger or Angel of the covenant.” AMPLIFIED
Here some of the translators have done little more than confuse the text. While the Hebrew word used here sometimes means “angel,” that is not what it means all of the time. The same word is used Numbers 20:14, where Moses sent “messengers” to the king of Edom. It is used again in Numbers 21:21, where Israel sent :messengers” to king Sihon. It is used to describe the spies that went to the house of Rahab (Josh 6:17). Haggai is referred to as “the Lord’s messenger” (Hag 1:13). Malachi uses this same term when referring to the priest, who is said to be “the messenger of the Lord of hosts.”
Here, “the messenger” is not angel, nor the priest. The One who has to do with the covenant – the New Covenant --is the One whose blood will sanctify that covenant (Matt 26:28; 1 Cor 11:25; Heb 10:29; 12:24; 13:20). It is the Lord Jesus Christ.
This is not a covenant made by agreement with the people, as was the First, or Old, Covenant (Heb 9:18-22). That was a covenant of doing, and was strictly contingent upon them doing everything stipulated that in covenant. In summation, the covenant was “Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD” (Lev 18:5; Deut 4:1; 8:1; Rom 10:5; Gal 3:12). When that covenant was made with the people, “all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD” (Ex 19:8). When Moses reported the response of the people to the Lord He said, “I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!” (Deu 5:28-29). That was the covenant God made with the people. However, because that covenant was “weak through the flesh” (Rom 8:3), the people broke the covenant, thereby forfeiting the life that it promised (Jer 31:32). Hebrews 8:9 says, “they continued not in my covenant.”
This, however, was not the manner of the New Covenant which hinged upon its Messenger, Jesus Christ. The “Messenger of the covenant” did not negotiate the covenant as Moses did. He rather announced it, or proclaimed it. Technically speaking, the covenant was made with Him. Referring to the covenant as a “promise,” Paul wrote, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ” (Gal 3:16). The first covenant announced what men were to do, and they were obliged to agree to its terms. When He came, the “Messenger of the covenant,” declared, “The Spirit of the Lord is upon Me, because he hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised” (Luke 4:18).
John the Baptist prepared the people for this Messenger by calling for an acute awareness of sin, repentance from it, and a commitment to a life of self-denial. Deep in their hearts, people of faith had longed for the coming of such a Savior (Job 9:33; Lk 2:38): the Seed of the woman (Gen 3:15), the Seed of Abraham (Heb 2:16), and “the Branch of righteousness” (Jer 33:15).
WHOM YE DELIGHT IN. Again, this is addressed the remnant who were keenly aware of their need for such a Messenger. It is true that some delighted in the prospect of a military Savior who would break the yoke of their oppressors (Acts 1:6). However, this has to do with the anticipation of a Savior from the effects of sin – One who could bring the people to God. This is the delight of which the Psalmist wrote, “Delight thyself also in the Lord” (Psa 37:4). It speaks a preference for the Man of God’s choosing, and the joy that comes from relation to Him.
HE SHALL COME! It may not have appeared as though this was possible – but the Lord promised, “He shall come!” Religion may have deteriorated to such a state that all hope was withering away – but the Lord affirmed, “He shall come!” For us, the promise of the second appearing of Christ is equally firm and unchangeable. “He shall come!”