Malachi 3:1
Verse
Context
I Will Send My Messenger
1“Behold, I will send My messenger, who will prepare the way before Me. Then the Lord whom you seek will suddenly come to His temple—the Messenger of the covenant, in whom you delight—see, He is coming,” says the LORD of Hosts.
Sermons
Alan Redpath
Leonard RavenhillLeonard RavenhillLeonard Ravenhill
David WilkersonDavid WilkersonSummary
Commentary
- John Gill
- Matthew Henry
- Tyndale
John Gill Bible Commentary
Behold, I will send my messenger,.... These are the words of Christ, in answer to the question put in the last verse of the preceding chapter Mal 2:17, "Where is the God of judgment?" intimating that he would quickly appear, and previous to his coming send his messenger or angel; not the angel of death to destroy the wicked, as Jarchi thinks; nor an angel from heaven, as Kimchi; nor Messiah the son of Joseph; as Aben Ezra; nor the Prophet Malachi himself, as Abarbinel; but the same that is called Elijah the prophet, Mal 4:5 and is no other than John the Baptist, as is clear from Mat 11:10 called a "messenger" or "angel", not by nature, but by office; and Christ's messenger, because sent by him and on his errand; and which shows the power and authority of Christ in sending forth ministers; his superior excellency to John, and his existence before him, or he could not be sent by him, and so before his incarnation; for John was sent by him before he was in the flesh, and consequently this is a proof of the proper deity of Christ: and the word "behold" is prefixed to this, in order to raise the attention of those that put the above question, and all others; as well as to show that the message John was sent upon was of the greatest moment and importance; as that the Messiah was just ready to appear, his kingdom was at hand, and the Jews ought to believe in him; though it also respects the coming of the Messiah, spoken of in the latter part of the text: and he shall prepare the way before me; by declaring to the Jews that he was born, and was in the midst of them; by pointing him out unto them; by preaching the doctrine of repentance, and exhorting them to believe in him; and by administering the ordinance of baptism in general to all proper subjects, and in particular to Christ, by which he was made manifest to Israel; See Gill on Mar 1:2 the allusion is to kings and great men sending persons before them when on a journey, to give notice of their coming, and provide for them: and the Lord, whom ye seek; this is the person himself speaking, the Son of God, and promised Messiah, the Lord of all men, and particularly of his church and people, in right of marriage, by virtue of redemption, and by being their Head and King; so Kimchi and Ben Melech interpret it of him, and even Abarbinel (q) himself; the Messiah that had been so long spoken of and so much expected, and whom the Jews sought after, either in a scoffing manner, expressed in the above question, or rather seriously; some as a temporal deliverer, to free them from the Roman yoke, and bring them into a state of liberty, prosperity, and grandeur; and others as a spiritual Saviour, to deliver from sin, law, hell, and death, and save them with an everlasting salvation: shall suddenly come to his temple; meaning not his human nature, nor his church, sometimes so called; but the material temple at Jerusalem, the second temple, called "his", because devoted to his service and worship, which proves him to be God, and because of his frequency in it; here he was brought and presented by his parents at the proper time, for the purification of his mother; here he was at twelve years of age disputing with the doctors; and here Simeon, Anna, and others, were waiting for him, Luk 2:22 and we often read of his being here, and of his using his authority in it as the Lord and proprietor of it; and of the Hosannas given him here, Mat 21:12 the manner in which he should come, "suddenly", may refer to the manifestation of it, quickly after John the Baptist had prepared his way by his doctrine and baptism: even the messenger of the covenant; not of the covenant of works with Adam, of which there was no mediator and messenger; nor of the covenant of circumcision, at which, according to the Jews, Elias presides; nor of the covenant at Sinai, of which Moses was the mediator; but of the covenant of grace, of which Christ is not only the Surety and Mediator; but, as here, "the Messenger"; because it is revealed, made known, and exhibited in a more glorious manner by him under the Gospel dispensation, through the ministration of the word and ordinances. De Dieu observes, that the word in the Ethiopic language signifies a prince as well as a messenger, and so may be rendered, "the Prince of the covenant", which is a way of speaking used in Dan 11:22, whom ye delight in; either carnally, as they pleased themselves with the thoughts of a temporal prince, and of great honour and grandeur under him; and as they would have done, had he submitted to have been made a king by them in this sense; or rather spiritually, and so is to be understood of such who had a spiritual knowledge of him, and joy in him; who rejoiced and delighted in the contemplation of his person, offices, righteousness, and salvation: he shall come, saith the Lord of hosts; this expresses the certainty of his coming, being said by himself, who is the Lord of hosts, the Lord of armies in heaven and in earth, the King of kings, and Lord of lords. This passage is, in some Jewish writers (r), interpreted of the world to come, or times of the Messiah. (q) Mashmiah Jeshuah, fol. 76. 4. (r) Bemidbar Rabba, sect. 16. fol. 219. 4.
Matthew Henry Bible Commentary
The first words of this chapter seem a direct answer to the profane atheistical demand of the scoffers of those days which closed the foregoing chapter: Where is the God of judgment? To which it is readily answered, "Here he is; he is just at the door; the long-expected Messiah is ready to appear; and he says, For judgment have I come into this world, for that judgment which you have so impudently bid defiance to." One of the rabbin says that the meaning of this is, That God will raise up a righteous King, to set things in order, even the king Messiah. And the beginning of the gospel of Christ is expressly said to be the accomplishment of this promise, with which the Old Testament concludes, Mar 1:1, Mar 1:2. So that by this the two Testaments are, as it were, tacked together, and made to answer one another. Now here we have, I. A prophecy of the appearing of his forerunner John the Baptist, which the prophet Isaiah had foretold (Isa 40:3), as the preparing of the way of the Lord, to which this seems to have a reference, for the words of the latter prophets confirmed those of the former: Behold, I will send my messenger, or I do send him, or I am sending him. "I am determined to send him; he will now shortly come, and will not come unsent, though to a careless generation he comes unsent for." Observe, 1. He is God's messenger; that is his office; he is Malachi (so the word is), the same with the name of this prophet; he is my angel, my ambassador. John Baptist had his commission from heaven, and not of men. All held John Baptist for a prophet, for he was God's messenger, as the prophets were, and came on the same errand to the world that they were sent upon - to call men to repentance and reformation. 2. He is Christ's harbinger: He shall prepare the way before me, by calling men to those duties which qualify them to receive the comforts of the Messiah and his coming, and by taking them off from a confidence in their relation to Abraham as their father (which, they thought, would serve their turn without a saviour), and by giving notice that the Messiah was now at hand, and so raising men's expectations of him, and making them readily to go into the measures he would take for the setting up of his kingdom in the world. Note, God observes a method in his work, and, before he comes, takes care to have his way prepared. This is like the giving of a sign. The church was told, long before, that the Messiah would come; and here it is added that, a little before he appears, there shall be a signal given; a great prophet shall arise, that shall give notice of his approach, and call to the everlasting gates and doors to lift up their heads and give him admission. The accomplishment of this is a proof that Jesus is the Christ, is he that should come, and we are to look for no other; for there was such a messenger sent before him, who made ready a people prepared for the Lord, Luk 1:17. The Jewish writers run into gross absurdities to evade the conviction of this evidence; some of them say that this messenger is the angel of death, who shall take the wicked out of this life, to be sent into hell torments; others of them say that it is Messiah the son of Joseph, who shall appear before Messiah the son of David; others, this prophet himself; others, an angel from heaven: such mistakes do those run into that will not receive the truth. II. A prophecy of the appearing of the Messiah himself: "The Lord, whom you seek, shall suddenly come to his temple, even the God of judgment, who, you think, has forsaken the earth, and you wot not what has become of him. The Messiah has been long called he that should come, and you may assure yourselves that now shortly he will come." 1. He is the Lord - Adonai, the basis and foundation on which the world is founded and fastened, the ruler and governor of all, that one Lord over all (Act 10:36) that has all power committed to him (Mat 28:18) and is to reign over the house of Jacob for ever, Luk 1:33. 2. He is the Messenger of the covenant, or the angel of the covenant, that blessed one that was sent from heaven to negotiate a peace, and settle a correspondence, between God and man. He is the angel, the archangel, the Lord of the angels, who received commission from the Father to bring man home to God by a covenant of grace, who had revolted from him by the violation of the covenant of innocency. Christ is the angel of this covenant, by whose mediation it is brought about and established as God's covenant with Israel was made by the disposition of angels, Act 7:53; Gal 3:19. Christ, as a prophet, is the messenger and mediator of the covenant; nay, he is given for a covenant, Isa 49:8. That covenant which is all our salvation began to be spoken by the Lord, Heb 2:3. Though he is the prince of the covenant (as some read this) yet he condescended to be the messenger of it, that we might have full assurance of God's good-will towards man, upon his word. 3. He it is whom you seek, whom you delight in, whom the pious Jews expect and desire, and whose coming they think of with a great deal of pleasure. In looking and waiting for him, they looked for redemption in Jerusalem and waited for the consolation of Israel, Luk 2:25, Luk 2:38. Christ was to be the desire of all nations, desirable to all (Hag 2:7); but he was the desire of the Jewish nation actually, because they had the promise of his coming made to them. Note, Those that seek Jesus shall find pleasure in him. If he be our heart's desire he will be our heart's delight; and we have reason to delight in him who is the messenger of the covenant, and to bid him welcome who came to us on so kind an errand. 4. He shall suddenly come; his coming draws nigh, and we see it not at so great a distance as the patriarchs saw it at. Or, He shall come immediately after the appearing of John Baptist, shall even tread on the heels of his forerunner; when that morning-star appears, believe that the Sun of righteousness is not far off. Or, He shall come suddenly, that is, he shall come when by many he is not looked for; as his second coming will be, so his first coming was, at midnight, when some had done looking for him, for shall he find faith on the earth? Luk 18:8. The Jews reckon the Messiah among the things that come unawares; so Dr. Pocock. And the coming of the Son of man in his day is said to be as the lightning, which is very surprising, Luk 17:24. 5. He shall come to his temple, this temple at Jerusalem, which was lately built, that latter house which he was to be the glory of. It is his temple, for it is his Father's house, Joh 2:16. Christ, at forty days old, was presented in the temple, and thither Simeon went by the Spirit, according to the direction of this prophecy, to see him, Luk 2:27. At twelve years old he was in the temple about his Father's business, Luk 2:49. When he rode in triumph into Jerusalem, it should seem that he went directly to the temple (Mat 21:12), and (Mat 21:14) thither the blind and the lame came to him to be healed; there he often preached, and often disputed, and often wrought miracles. By this it appears that the Messiah was to come while that temple was standing; that, therefore, being long since destroyed, we must conclude that he has come, and we are to look for no other. Note, Those that would be acquainted with Christ and obtain his favour must meet him in his temple, for there he records his name and there he will bless his people. There we must receive his oracles and there we must pay our homage. 6. The promise of this coming is repeated and ratified: Behold, he shall come, saith the Lord of hosts; you may depend upon his word, who cannot lie, he shall come, he will come, he will not tarry. III. An account given of the great ends and intentions of his coming, Mal 3:2. He is one whom they seek, and one whom they delight in; and yet who may abide the day of his coming? It is a thing to be thought of with great seriousness, and with a holy awe and reverence; for who shall stand when he appears, though he comes not to condemn the world, but that the world through him might have life? This may refer, 1. To the terrors of his appearance. Even in the days of his flesh there were some emanations of his glory and power, such as none could stand before, witness his transfiguration, and the prodigies that attended his death; and we read of some that trembled before him, as Mar 5:33. 2. To the troublous times that should follow soon after. The Jewish doctors speak of the pangs or griefs of the Messiah, meaning (they say) the great afflictions that should be to Israel at the time of his coming; he himself speaks of great tribulation then approaching, such as was not since the beginning of the world, nor ever shall be, Mat 24:21. 3. To the trial which his coming would make of the children of men. He shall be like a refiner's fire, which separates between the gold and the dross by melting the ore, or like fuller's soap, which with much rubbing fetches the spots out of the cloth. Christ came to discover men, that the thoughts of many hearts might be revealed (Luk 2:35), to distinguish men, to separate between the precious and the vile, for his fan in his hand (Mat 3:12), to send fire on the earth, not peace, but rather division (Luk 12:49, Luk 12:51), to shake heaven and earth, that the wicked might be shaken out (Job 38:13) and that the things which cannot be shaken might remain, Heb 12:27. See what the effect of the trial will be that shall be made by the gospel. (1.) The gospel shall work good upon those that are disposed to be good, to them it shall be a savour of life unto life (Mal 3:3): He shall sit as a refiner. Christ by his gospel shall purify and reform his church, and by his Spirit working with it shall regenerate and cleanse particular souls; for to this end he gave himself for the church, that he might sanctify and cleanse it with the washing of water by the word (Eph 5:26) and purify to himself a peculiar people, Tit 2:14. Christ is the great refiner. Observe, [1.] Who they are that he will purify - the sons of Levi, all those that are devoted to his praise and employed in his service, as the tribe of Levi was, and whom he designs to make unto our God spiritual priests (Rev 1:6), a holy priesthood, Pe1 2:5. Note, All true Christians are sons of Levi, set apart for God, to do the service of his sanctuary, and to war the good warfare. [2.] How he will purify them; he will purge them as gold and silver, that is, he will sanctify them inwardly; he will not only wash away the spots they have contracted from without, but will take away the dross that is found in them; he will separate from them their indwelling corruptions, which rendered their faculties worthless and useless, and so make them like gold refined, both valuable and serviceable. He will purge them with fire, as gold and silver are purged, for he baptizes with the Holy Ghost and with fire (Mat 3:11), with the Holy Ghost working like fire. He will purge them by afflictions and manifold temptations, that the trial of their faith may be found to praise and honour, Pe1 1:6, Pe1 1:7. He will purge them so as to make them a precious people to himself. [3.] What will be the effect of it: That they may offer unto the Lord an offering in righteousness, that is, that they may be in sincerity converted to God and consecrated to his praise (hence we read of the offering up, or sacrificing, of the Gentiles to God, when they were sanctified by the holy Ghost, Rom 15:16), and that they may in a spiritual manner worship God according to his will, may offer the sacrifices of righteousness, (Psa 4:5), the offering of prayer, and praise, and holy love, that they may be the true worshippers, who worship the Father in spirit and in truth, Joh 4:23, Joh 4:24. Note, We cannot offer unto the Lord any right performances in religion unless our persons be justified and sanctified. Till we ourselves be refined and purified by the grace of God, we cannot do any thing that will redound to the glory of God. God had respect to Abel first, and then to his offering; and therefore God purges his people, that they may offer their offerings to him in righteousness, Zep 3:9. He makes the tree good that the fruit may be good. And then it follows (Mal 3:4), The offering of Judah and Jerusalem shall be pleasant unto the Lord. It shall no longer be offensive, as it has been, when, in the former days, they worshipped other gods with the God of Israel, or when, in the present days, they brought the torn, and the lame, and the sick, for sacrifice; but it shall be acceptable; he will be pleased with the offerers, and their offerings, as in the days of old and as in former years, as in the primitive times of the church, as when God had respect to Abel's sacrifice and smelled a savour of rest from Noah's, and when he kindled Aaron's sacrifice with fire from heaven. When the Messiah comes, First, He will, by his grace in them, make them acceptable; when he has purified and refined them, then they shall offer such sacrifices as God requires and will accept. Secondly, He will, by his intercession for them, make them accepted; he will recommend them and their performances to God, so that their prayers, being perfumed with the incense of his intercession, shall be pleasant unto the Lord; for he has made us accepted in the Beloved, and in him is well pleased with those that are in him (Mat 3:17) and bring forth fruit in him. (2.) It shall turn for a testimony against those that are resolved to go on in their wickedness, Mal 3:5. This is the direct answer to their challenge, "Where is the God of judgment? You shall know where he is, and shall know it to your terror and confusion, for I will come near to you to judgment; to you that set divine justice at defiance." To them the gospel of Christ will be a savour of death unto death; it will bind them over to condemnation and will judge them in the great day, Joh 12:48. Let us see here, [1.] Who the sinners are that must appear to be judged by the gospel of Christ. They are the sorcerers, who died in spiritual wickedness, that forsake the oracles of the God of truth to consult the father of lies; and the adulterers, who wallow in the lusts of the flesh, those adulterers who were charged with dealing treacherously (Mal 2:15); and the false swearers, who profane God's name and affront his justice, by calling him to witness to a lie; and the oppressors, who barbarously injure and trample upon those who lie at their mercy, and are not able to help themselves: they defraud the hireling in his wages and will not give him what he agreed for; they crush the widow and fatherless, and will not pay them their just debts, because they cannot prove them, or have not wherewithal to sue for them; the poor stranger too, who has no friend to stand by him and is ignorant of the laws of the country, they turn aside from his right, so that he cannot keep or cannot recover his own. That which is at the bottom of all this is, They fear not me, saith the Lord of hosts. The transgression of the wicked plainly declares that there is no fear of God before his eyes. Where no fear of God is no good is to be expected. [2.] Who will appear against them: I will come near, says God, and will be a swift witness against them. They justify themselves, and, their sins having been artfully concealed, hope to escape punishment for want of proof; but God, who sees and knows all things, will himself be witness against them, and his omniscience is instead of a thousand witnesses, for to it the sinner's own conscience shall be made to subscribe, and so every mouth shall be stopped. He will be a swift witness; though they reflect upon him as slow and dilatory, and ask, Where is the God of judgment, and where the promise of his coming? they will find that he is not slack concerning his threatenings any more than he is concerning his promises. Judgment against those sinners shall not be put off for want of evidence, for he will be a swift witness. His judgment shall overtake them, and it shall be impossible for them to outrun it. Evil pursues sinners. IV. The ratification of all this (Mal 3:6): For I am the Lord; I change not; therefore you sons of Jacob are not consumed. Here we have, 1. God's immutability asserted by Himself, and glorified in: "I am the Lord; I change not; and therefore no word that I have spoken shall fall to the ground." Is God a just revenger of those that rebel against him? Is he the bountiful rewarder of those that diligently seek him? In both these he is unchangeable. Though the sentence passed against evil works (Mal 3:5) be not executed speedily, yet it will be executed, for he is the Lord; he changes not; he is as much an enemy to sin as ever he was, and impenitent sinners will find him so. There needs no scire facias - a writ calling one to show cause, to revive God's judgment, for it is never antiquated, or out of date, but against those that go on still in their trespasses the curse of his law still remains in full force, power, and virtue. 2. A particular proof of it, from the comfortable experience which the people of Israel had had of it. They had reason to say that he was an unchangeable God, for he had been faithful to his covenant with them and their fathers; if he had not adhered to that, they would have been consumed long ago and cut off from being a people; they had been false and fickle in their conduct to him, and he might justly have abandoned them, and then they would soon have been consumed and ruined; but because he remembered his covenant, and would not violate that, nor alter the thing that had gone forth out of his lips, they were preserved from ruin and recovered from the brink of it. It was purely because he would be as good as his word, Deu 7:8; Lev 26:42. Now as God had kept them from ruin, while the covenant of peculiarity remained in force, purely because he would be faithful to that covenant, and would show that he is not a man that he should lie (Num 23:19), so, when that covenant should be superseded and set aside by the New Testament, and they, by rejecting the blessings of it, lay themselves open to the curses, he will show that in the determinations of his wrath, as well as in those of his mercy, he is not a man, that he should repent, but will then be as true to his threatenings as hitherto he had been to his promises; see Sa1 15:29. We may all apply this very sensibly to ourselves; because we have to do with a God that changes not, therefore it is that we are not consumed, even because his compassions fail not; they are new every morning; great is his faithfulness, Lam 3:22, Lam 3:23.
Tyndale Open Study Notes
3:1 my messenger (Hebrew mal’aki): This is a wordplay on Malachi’s name. The messenger may be either an angel or a human being functioning as a divine courier. Jesus identified John the Baptist by pointing to this passage (see Matt 11:10; Mark 1:2; Luke 7:27). • Malachi’s audience probably would have understood the messenger of the covenant to be a divine being (cp. Exod 23:20-23). The Christian church has understood Jesus Christ to be the messenger of the new covenant.
Malachi 3:1
I Will Send My Messenger
1“Behold, I will send My messenger, who will prepare the way before Me. Then the Lord whom you seek will suddenly come to His temple—the Messenger of the covenant, in whom you delight—see, He is coming,” says the LORD of Hosts.
- Scripture
- Sermons
- Commentary
(John) 03 - the Witness of Works
By Alan Redpath8.4K53:51JohnMAL 3:1MAT 11:12MAT 21:12LUK 19:45JHN 1:1JHN 2:1In this sermon, the preacher focuses on the story of Jesus turning water into wine at a wedding. He emphasizes the significance of Jesus attending a wedding and bringing joy to everyday life. The preacher highlights that Christ's presence sanctifies the commonplace and secures life satisfaction. He also points out the contrast between the temporary satisfaction offered by the world and the lasting fulfillment found in Jesus. The preacher encourages listeners to obey Jesus' commands and trust in his power.
John Baptist , the Fire of God - Part 1
By Leonard Ravenhill6.9K42:48RevivalJohn The BaptistBaptism Of The Holy SpiritPSA 51:10ISA 6:8MAL 3:1MAT 3:11LUK 3:16JHN 3:30ACT 1:81TH 5:19HEB 12:29JAS 4:8Leonard Ravenhill passionately preaches about John the Baptist as a fiery messenger of God, emphasizing the need for personal revival and the baptism of the Holy Spirit with fire. He calls for believers to seek God earnestly, to break down the walls of unbelief and doubt in their lives, and to be consumed by the divine fire of God. Ravenhill highlights the urgency of the hour, urging the church to awaken to its calling and to be filled with the Holy Spirit, as John the Baptist was, to prepare the way for the Lord. He stresses that true revival comes not from programs or strategies but from a deep, intimate relationship with God that ignites a passion for holiness and repentance. The preacher concludes with a call to action, encouraging the congregation to respond to God's invitation and to seek His presence above all else.
Revival Series 3
By Leonard Ravenhill6.8K49:31RevivalMAL 3:1MAT 5:41MAT 10:38MAT 11:28LUK 2:13ACT 16:25In this sermon, the speaker emphasizes that there is no reason to be intimidated by the darkness and chaos of the world. He refers to a verse in the Bible that talks about a messenger preparing the way for God. The speaker highlights the darkness and chaos in the world today, but also mentions how in the past, even in difficult times, people were willing to die for their faith. He reminds the audience that Jesus is coming again and urges them to be ready to live for the Gospel.
The Incandescent Man
By Leonard Ravenhill6.4K55:58John The BaptistMAL 3:1HEB 1:1In this sermon, the preacher emphasizes the need for a divine intervention in the world. He believes that the world is in a state of crisis and that only God can save us. The preacher highlights the importance of seeking revival and Christ rather than just seeking miracles and manifestations. He also shares a personal story about a friend who asked God to help him get rid of a buzzing bee, but eventually realized that he needed to take action himself. The sermon encourages listeners to take responsibility for their own actions and seek God's help in overcoming challenges.
Resurrection Realm
By David Wilkerson6.1K1:27:36RepentanceMAL 3:1MAT 6:33LUK 12:49In this sermon, the speaker expresses his disillusionment with organized religion, citing examples of extravagant spending and begging for money. He then shifts his focus to the concept of the resurrection realm, emphasizing that those who enter this realm must go through refining fires. He references the book of Malachi and the story of Lazarus in the Gospel of John to support his points. The speaker also shares a personal story about his wife's struggle with alcoholism and how God showed him the importance of loving and being tender towards others.
When Christ Comes to His Church
By David Wilkerson3.5K51:47MAL 3:1In this sermon, the speaker discusses the challenges and trials that the body of Christ is facing in the world today. He emphasizes that even in the midst of these difficulties, God is still in control and cares for His church. The speaker also highlights the importance of preparing for a last day harvest and how God will use His people to make an impact on society. He encourages the audience to trust in God's plan and to allow Him to refine and purify them through the trials they face.
What Happens From God's Perspective When He Visits a Church
By Henry Blackaby2.8K58:322CH 7:14MAL 3:1MAT 3:3MAT 24:42MAT 28:19MRK 1:31CO 10:13In this sermon, the speaker shares his experiences of witnessing God's visitation in churches. He emphasizes that when God visits a congregation, it can be overwhelming and surprising. The speaker recounts instances where people were deeply impacted by encountering God, leading them to cry out in agony and repentance. He also highlights biblical examples such as Abraham and Moses, whose lives were radically changed when they encountered God. The speaker encourages listeners to recognize and embrace God's visitation, even if it may be different from their expectations.
What to Expect When God Touches Your Church
By Henry Blackaby2.8K50:42PSA 46:10ISA 40:31MAL 3:1MAL 3:16MAT 6:33HEB 10:25JAS 4:8In this sermon, the speaker discusses the importance of fearing God and having a genuine encounter with Him. He emphasizes that God comes to His people on His terms, often as a refiner's fire, to call them back to Himself. The speaker shares a powerful example of a church experiencing a visitation from God, where people openly confessed their sins and wept at the altar. He highlights the significance of such visitations and warns against mistaking them for ordinary events. The sermon is based on the context of Malachi 3:1, which speaks about God sending a messenger to prepare the way for His sudden coming to the temple.
Levitical Ministry - Part 1of4
By T. Austin-Sparks2.6K49:10MinistryMAL 2:4MAL 3:1REV 1:2In this sermon, the speaker discusses the significance of the Levi tribe in the Bible and how it relates to the church. The Levi tribe represents the principle and meaning of the history of Levi summed up in Jesus Christ. Jesus overcame the corruptor and the tenter, and his victory is deposited with the churches. The speaker emphasizes the importance of the church being a sanctified and separated people for the Lord, and how the Lord's discipline is necessary for this purpose. The sermon concludes with the speaker expressing a burden for the Lord to carry his testimony further.
The Fire of God
By Leonard Ravenhill2.5K1:01:36Fire Of GodISA 40:4MAL 3:1MAT 3:7LUK 2:8JHN 16:8ACT 1:8ACT 2:1In this sermon, the preacher discusses the story of Elijah and the prophets of Baal. He highlights the contrast between the prophets of Baal and Elijah, who was a man of God. The prophets of Baal cried, beat their breasts, and shouted, but their efforts were in vain. Elijah, on the other hand, confidently built an altar and poured water on it, demonstrating his faith in God. The preacher emphasizes the importance of owning our responsibility and seeking God's forgiveness, just as the people did in Luke chapter 3 when they asked, "Men and brethren, what shall we do?" The sermon also touches on the role of John the Baptist in preparing the way for the Lord and the significance of waiting for the promise of the Holy Spirit.
Needed - a Broken Body
By Leonard Ravenhill2.4K49:44Broken BodyEXO 24:15MAL 3:1MAT 6:331CO 11:24HEB 11:37In this sermon, the preacher discusses the current state of society and how it has departed from God. He emphasizes the need for prayer and divine intervention, referencing the story of Moses and the process of elimination that led him to be alone on the mountaintop. The preacher also criticizes prominent figures in the church for not effectively using their resources to bring the nation closer to God. He highlights the alarming statistics of teenage suicide and child runaways, questioning their whereabouts and the possibility of human trafficking. The sermon concludes with a mention of the high divorce rates in society.
John the Baptist
By Leonard Ravenhill2.3K1:55:04MAL 3:1LUK 1:10JHN 1:32JHN 17:6ACT 2:2EPH 5:18PHP 3:8HEB 1:3JAS 1:22JAS 3:8
This sermon emphasizes the need for a sudden, unexpected visitation of the Holy Spirit to bring revival and transformation. It highlights the importance of seeking Christ above seeking miracles or manifestations, and the necessity of being stripped of self before being filled with the Holy Spirit. The speaker shares powerful testimonies of individuals encountering God's presence and experiencing radical life changes through surrender and seeking God wholeheartedly.
Are You in His Hands
By Dennis Kinlaw2.0K34:36SecurityJER 29:11ZEC 2:12MAL 3:1MAT 28:18JHN 6:1In this sermon, the preacher shares two powerful stories to illustrate the idea that there are no impossibilities when it comes to fulfilling God's will. The first story is about David Livingston, a missionary who faced danger and exhaustion but found strength in the scripture that reminded him of Jesus' authority and presence. The second story is about a student preacher who delivered a sermon on the feeding of the five thousand, emphasizing how Jesus transformed a small amount of food into abundance. The preacher encourages the audience to think beyond ordinary limitations and embrace a vision that aligns with God's will. The sermon concludes with the example of a missionary in China who selflessly serves despite the difficult conditions, highlighting the glory found in fulfilling God's mission.
Are You Afraid of Revival?
By Michael L. Brown2.0K1:25:25MAL 3:1MAT 6:33MRK 3:14LUK 2:8In this sermon, the preacher emphasizes the transformative power of God's visitation and revival. He shares anecdotes of individuals who experienced profound changes and deliverance through God's intervention. The preacher highlights the choice between having a comfortable and accepted church or experiencing an outpouring of God's power and seeing lives transformed. He also addresses the fear of holiness and the need for personal sacrifice in revival. The sermon concludes with a reference to the prophecy of Simeon in the Bible, highlighting the arrival of the Messiah and the hope for God's answer to prayers.
(Through the Bible) Mark 1
By Chuck Smith1.9K37:25ISA 40:3MAL 3:1MAT 5:21MRK 1:4JAS 2:19In this sermon, the speaker discusses the natural inclination to share the work of God in one's life. Witnessing becomes a natural response when God has done a marvelous work in someone's life. The speaker emphasizes that witnessing should not be a programmed or forced activity, but rather a genuine expression of gratitude for what God has done. The sermon also touches on the baptism of Jesus, highlighting the presence of the three persons of the Godhead - the Father, the Son, and the Holy Spirit.
Gv1601 Prayer
By Leonard Ravenhill1.8K35:07Prayer2CH 7:14JOL 1:13JOL 2:13AMO 1:9JON 1:17MAL 3:1MAT 6:33ROM 9:2JUD 1:20In this sermon, the speaker emphasizes the importance of prayer and the need to prioritize it in our lives. He shares an example of a man named Buck Singh who dedicated three hours of his Sunday service to praise and worship, three hours to prayer, and three hours to other spiritual activities. The speaker also mentions the story of Hannah from the book of Samuel, highlighting how she fervently prayed to God for a child. He encourages listeners to make the most of their time and prioritize prayer, as it has the power to bring about blessings and change in our lives.
The Horizon of Christ - Part 9
By T. Austin-Sparks1.6K47:40ChristMAL 3:1ACT 2:3In this sermon, the preacher discusses the transition from the Old Testament to the New Testament. He refers to the book of Malachi, which speaks of a messenger of the covenant and the Lord suddenly coming to his temple. The preacher suggests that this prophecy was fulfilled when the Holy Spirit came on the day of Pentecost. He explains that the Holy Spirit acted as a refiner, purifying the believers and bringing them into a new dimension. The preacher emphasizes that the Holy Spirit broke down barriers of tradition, nationalism, race, geography, and religion, expanding the believers' horizons to embrace the world.
Sermon on the Mount: Peacemakers & Their Blessedness
By J. Glyn Owen1.4K44:03Sermon on the MountMAL 3:1MAT 3:17MAT 5:3MAT 6:33MAT 17:5ROM 8:16In this sermon, the speaker emphasizes the importance of being a peacemaker in the biblical sense. He explains that becoming a peacemaker is dependent on one's character, which is developed through the process of being poor in spirit, mourning for one's sin, being meek, hungering and thirsting for righteousness, showing mercy to others, and having purity of heart. The speaker highlights that the role of a peacemaker is to bring about peace and transform the hearts of individuals, replacing dis-peace, war, misery, and hatred with worship, grace, and peace. He encourages listeners to reflect on whether they are peacemakers and to share the peace of God with others.
How to Stop the Forces of Satan
By Leonard Ravenhill1.4K35:07Satan2CH 7:14MAL 3:1JHN 1:13JHN 2:13JHN 3:30ROM 9:2JUD 1:20In this sermon, the preacher discusses the importance of prayer and shares examples of powerful prayer meetings throughout history. He mentions the event of Pentecost, where the Holy Spirit descended upon the disciples in the upper room. He also highlights a remarkable prayer meeting that lasted for 100 years in Handhut, Germany, starting in 1727. The preacher emphasizes the need for persistent and fervent prayer, drawing inspiration from the story of Hannah in the Bible who prayed for a child.
(February 1987) 08 - the House of Prayer
By Ray Lowe1.3K1:19:00House Of PrayerISA 56:1MAL 3:1MAT 3:13LUK 4:1JHN 2:13In this sermon, the preacher emphasizes the importance of the church standing firm and preaching the word of God in a world that is spinning out of control. He encourages the congregation to rely on the Bible for guidance rather than worldly sources. The preacher warns that in the end times, everything will be out of control, but the church should not succumb to the same spirit of chaos. He also criticizes the current state of the church, describing it as ignorant, blind, and greedy. The preacher calls for the church to fulfill its role as a role model and a nation within a nation, teaching the world how to live according to God's principles.
Bristol Conference 1962 - Part 7
By William MacDonald1.3K29:15ConferenceMAL 3:1In this sermon, the preacher focuses on the book of Malachi in the Bible. The sermon begins by highlighting the importance of fellowship with God and the need to fear and honor His name. The preacher then discusses the judgment of the wicked and the coming of the Messiah to reign in righteousness. The sermon also emphasizes the importance of obedience and the promise of Elijah's return before the coming of the Lord. Overall, the sermon encourages gratitude towards God and emphasizes the blessings of God on the remnant and the judgment of the wicked.
Blood Covenant - Part 12
By Bob Phillips1.3K37:37MAL 3:11CO 2:9HEB 9:81PE 1:6In this sermon, the preacher emphasizes the importance of having a heart that can be purified like gold. He explains that when we choose righteousness over the lust of the flesh, we will be able to offer up offerings in righteousness and walk a righteous life. The preacher also highlights the idea that we should not be surprised when we face fiery trials, as they are meant for our testing and purification. He references several Bible verses, including Romans 8 and 1 Peter, to support the idea that if we are willing to suffer with Christ, we will be glorified.
Christ Is Central
By Dennis Kinlaw1.2K50:39Jesus ChristMAL 3:1MAT 9:2JHN 2:13In this sermon, the preacher discusses a story from the Bible where Jesus forgives a man's sins after he is lowered through the roof of a synagogue. The preacher reflects on the dramatic nature of the event and imagines the reactions of the friends who brought the man. The preacher then explores the significance of looking in a mirror and finding a symbol of getting one's life under control. The sermon concludes with a discussion of Jesus cleansing the temple and emphasizing the importance of the temple as a house of prayer for all nations.
Will the Real Messiah Please Rise?
By Michael L. Brown1.0K1:23:50ISA 42:10ISA 49:6ISA 52:13DAN 9:24HAG 2:9MAL 3:1MAT 6:33In this sermon, the speaker emphasizes the importance of understanding the prophecies about the Gentiles and the Messiah. He challenges the audience to examine their lives and see if they are living in accordance with the reality of who the Messiah is. The speaker highlights that seeking God requires earnest and honest effort, and that the Messiah is the ideal Israel who will fulfill what Israel was created to do. Despite the rejection and ignorance of many Jewish people towards Jesus, the speaker imagines the Messiah looking out at the lost sheep of Israel and feeling a sense of waste, but ultimately trusting in God's plan to restore the tribes of Jacob and bring back those of Israel.
The Discipline of Discontentment - 22
By Jack Hibbs96056:55DisciplineECC 3:11MAL 3:1MAT 28:19LUK 19:45LUK 24:45HEB 13:5In this sermon, the speaker discusses the issue of discontentment and its negative effects. He starts by highlighting the causes of fights and quarrels, which stem from our desires that battle within us. The speaker then emphasizes the importance of being content and not coveting what others have, as stated in Hebrews 13:5. He also mentions the significance of fellowship in a church and how God's body is diverse in terms of status and levels. The sermon concludes with the encouragement to be bold and confident in sharing Jesus with others, despite potential rejection or criticism.
- John Gill
- Matthew Henry
- Tyndale
John Gill Bible Commentary
Behold, I will send my messenger,.... These are the words of Christ, in answer to the question put in the last verse of the preceding chapter Mal 2:17, "Where is the God of judgment?" intimating that he would quickly appear, and previous to his coming send his messenger or angel; not the angel of death to destroy the wicked, as Jarchi thinks; nor an angel from heaven, as Kimchi; nor Messiah the son of Joseph; as Aben Ezra; nor the Prophet Malachi himself, as Abarbinel; but the same that is called Elijah the prophet, Mal 4:5 and is no other than John the Baptist, as is clear from Mat 11:10 called a "messenger" or "angel", not by nature, but by office; and Christ's messenger, because sent by him and on his errand; and which shows the power and authority of Christ in sending forth ministers; his superior excellency to John, and his existence before him, or he could not be sent by him, and so before his incarnation; for John was sent by him before he was in the flesh, and consequently this is a proof of the proper deity of Christ: and the word "behold" is prefixed to this, in order to raise the attention of those that put the above question, and all others; as well as to show that the message John was sent upon was of the greatest moment and importance; as that the Messiah was just ready to appear, his kingdom was at hand, and the Jews ought to believe in him; though it also respects the coming of the Messiah, spoken of in the latter part of the text: and he shall prepare the way before me; by declaring to the Jews that he was born, and was in the midst of them; by pointing him out unto them; by preaching the doctrine of repentance, and exhorting them to believe in him; and by administering the ordinance of baptism in general to all proper subjects, and in particular to Christ, by which he was made manifest to Israel; See Gill on Mar 1:2 the allusion is to kings and great men sending persons before them when on a journey, to give notice of their coming, and provide for them: and the Lord, whom ye seek; this is the person himself speaking, the Son of God, and promised Messiah, the Lord of all men, and particularly of his church and people, in right of marriage, by virtue of redemption, and by being their Head and King; so Kimchi and Ben Melech interpret it of him, and even Abarbinel (q) himself; the Messiah that had been so long spoken of and so much expected, and whom the Jews sought after, either in a scoffing manner, expressed in the above question, or rather seriously; some as a temporal deliverer, to free them from the Roman yoke, and bring them into a state of liberty, prosperity, and grandeur; and others as a spiritual Saviour, to deliver from sin, law, hell, and death, and save them with an everlasting salvation: shall suddenly come to his temple; meaning not his human nature, nor his church, sometimes so called; but the material temple at Jerusalem, the second temple, called "his", because devoted to his service and worship, which proves him to be God, and because of his frequency in it; here he was brought and presented by his parents at the proper time, for the purification of his mother; here he was at twelve years of age disputing with the doctors; and here Simeon, Anna, and others, were waiting for him, Luk 2:22 and we often read of his being here, and of his using his authority in it as the Lord and proprietor of it; and of the Hosannas given him here, Mat 21:12 the manner in which he should come, "suddenly", may refer to the manifestation of it, quickly after John the Baptist had prepared his way by his doctrine and baptism: even the messenger of the covenant; not of the covenant of works with Adam, of which there was no mediator and messenger; nor of the covenant of circumcision, at which, according to the Jews, Elias presides; nor of the covenant at Sinai, of which Moses was the mediator; but of the covenant of grace, of which Christ is not only the Surety and Mediator; but, as here, "the Messenger"; because it is revealed, made known, and exhibited in a more glorious manner by him under the Gospel dispensation, through the ministration of the word and ordinances. De Dieu observes, that the word in the Ethiopic language signifies a prince as well as a messenger, and so may be rendered, "the Prince of the covenant", which is a way of speaking used in Dan 11:22, whom ye delight in; either carnally, as they pleased themselves with the thoughts of a temporal prince, and of great honour and grandeur under him; and as they would have done, had he submitted to have been made a king by them in this sense; or rather spiritually, and so is to be understood of such who had a spiritual knowledge of him, and joy in him; who rejoiced and delighted in the contemplation of his person, offices, righteousness, and salvation: he shall come, saith the Lord of hosts; this expresses the certainty of his coming, being said by himself, who is the Lord of hosts, the Lord of armies in heaven and in earth, the King of kings, and Lord of lords. This passage is, in some Jewish writers (r), interpreted of the world to come, or times of the Messiah. (q) Mashmiah Jeshuah, fol. 76. 4. (r) Bemidbar Rabba, sect. 16. fol. 219. 4.
Matthew Henry Bible Commentary
The first words of this chapter seem a direct answer to the profane atheistical demand of the scoffers of those days which closed the foregoing chapter: Where is the God of judgment? To which it is readily answered, "Here he is; he is just at the door; the long-expected Messiah is ready to appear; and he says, For judgment have I come into this world, for that judgment which you have so impudently bid defiance to." One of the rabbin says that the meaning of this is, That God will raise up a righteous King, to set things in order, even the king Messiah. And the beginning of the gospel of Christ is expressly said to be the accomplishment of this promise, with which the Old Testament concludes, Mar 1:1, Mar 1:2. So that by this the two Testaments are, as it were, tacked together, and made to answer one another. Now here we have, I. A prophecy of the appearing of his forerunner John the Baptist, which the prophet Isaiah had foretold (Isa 40:3), as the preparing of the way of the Lord, to which this seems to have a reference, for the words of the latter prophets confirmed those of the former: Behold, I will send my messenger, or I do send him, or I am sending him. "I am determined to send him; he will now shortly come, and will not come unsent, though to a careless generation he comes unsent for." Observe, 1. He is God's messenger; that is his office; he is Malachi (so the word is), the same with the name of this prophet; he is my angel, my ambassador. John Baptist had his commission from heaven, and not of men. All held John Baptist for a prophet, for he was God's messenger, as the prophets were, and came on the same errand to the world that they were sent upon - to call men to repentance and reformation. 2. He is Christ's harbinger: He shall prepare the way before me, by calling men to those duties which qualify them to receive the comforts of the Messiah and his coming, and by taking them off from a confidence in their relation to Abraham as their father (which, they thought, would serve their turn without a saviour), and by giving notice that the Messiah was now at hand, and so raising men's expectations of him, and making them readily to go into the measures he would take for the setting up of his kingdom in the world. Note, God observes a method in his work, and, before he comes, takes care to have his way prepared. This is like the giving of a sign. The church was told, long before, that the Messiah would come; and here it is added that, a little before he appears, there shall be a signal given; a great prophet shall arise, that shall give notice of his approach, and call to the everlasting gates and doors to lift up their heads and give him admission. The accomplishment of this is a proof that Jesus is the Christ, is he that should come, and we are to look for no other; for there was such a messenger sent before him, who made ready a people prepared for the Lord, Luk 1:17. The Jewish writers run into gross absurdities to evade the conviction of this evidence; some of them say that this messenger is the angel of death, who shall take the wicked out of this life, to be sent into hell torments; others of them say that it is Messiah the son of Joseph, who shall appear before Messiah the son of David; others, this prophet himself; others, an angel from heaven: such mistakes do those run into that will not receive the truth. II. A prophecy of the appearing of the Messiah himself: "The Lord, whom you seek, shall suddenly come to his temple, even the God of judgment, who, you think, has forsaken the earth, and you wot not what has become of him. The Messiah has been long called he that should come, and you may assure yourselves that now shortly he will come." 1. He is the Lord - Adonai, the basis and foundation on which the world is founded and fastened, the ruler and governor of all, that one Lord over all (Act 10:36) that has all power committed to him (Mat 28:18) and is to reign over the house of Jacob for ever, Luk 1:33. 2. He is the Messenger of the covenant, or the angel of the covenant, that blessed one that was sent from heaven to negotiate a peace, and settle a correspondence, between God and man. He is the angel, the archangel, the Lord of the angels, who received commission from the Father to bring man home to God by a covenant of grace, who had revolted from him by the violation of the covenant of innocency. Christ is the angel of this covenant, by whose mediation it is brought about and established as God's covenant with Israel was made by the disposition of angels, Act 7:53; Gal 3:19. Christ, as a prophet, is the messenger and mediator of the covenant; nay, he is given for a covenant, Isa 49:8. That covenant which is all our salvation began to be spoken by the Lord, Heb 2:3. Though he is the prince of the covenant (as some read this) yet he condescended to be the messenger of it, that we might have full assurance of God's good-will towards man, upon his word. 3. He it is whom you seek, whom you delight in, whom the pious Jews expect and desire, and whose coming they think of with a great deal of pleasure. In looking and waiting for him, they looked for redemption in Jerusalem and waited for the consolation of Israel, Luk 2:25, Luk 2:38. Christ was to be the desire of all nations, desirable to all (Hag 2:7); but he was the desire of the Jewish nation actually, because they had the promise of his coming made to them. Note, Those that seek Jesus shall find pleasure in him. If he be our heart's desire he will be our heart's delight; and we have reason to delight in him who is the messenger of the covenant, and to bid him welcome who came to us on so kind an errand. 4. He shall suddenly come; his coming draws nigh, and we see it not at so great a distance as the patriarchs saw it at. Or, He shall come immediately after the appearing of John Baptist, shall even tread on the heels of his forerunner; when that morning-star appears, believe that the Sun of righteousness is not far off. Or, He shall come suddenly, that is, he shall come when by many he is not looked for; as his second coming will be, so his first coming was, at midnight, when some had done looking for him, for shall he find faith on the earth? Luk 18:8. The Jews reckon the Messiah among the things that come unawares; so Dr. Pocock. And the coming of the Son of man in his day is said to be as the lightning, which is very surprising, Luk 17:24. 5. He shall come to his temple, this temple at Jerusalem, which was lately built, that latter house which he was to be the glory of. It is his temple, for it is his Father's house, Joh 2:16. Christ, at forty days old, was presented in the temple, and thither Simeon went by the Spirit, according to the direction of this prophecy, to see him, Luk 2:27. At twelve years old he was in the temple about his Father's business, Luk 2:49. When he rode in triumph into Jerusalem, it should seem that he went directly to the temple (Mat 21:12), and (Mat 21:14) thither the blind and the lame came to him to be healed; there he often preached, and often disputed, and often wrought miracles. By this it appears that the Messiah was to come while that temple was standing; that, therefore, being long since destroyed, we must conclude that he has come, and we are to look for no other. Note, Those that would be acquainted with Christ and obtain his favour must meet him in his temple, for there he records his name and there he will bless his people. There we must receive his oracles and there we must pay our homage. 6. The promise of this coming is repeated and ratified: Behold, he shall come, saith the Lord of hosts; you may depend upon his word, who cannot lie, he shall come, he will come, he will not tarry. III. An account given of the great ends and intentions of his coming, Mal 3:2. He is one whom they seek, and one whom they delight in; and yet who may abide the day of his coming? It is a thing to be thought of with great seriousness, and with a holy awe and reverence; for who shall stand when he appears, though he comes not to condemn the world, but that the world through him might have life? This may refer, 1. To the terrors of his appearance. Even in the days of his flesh there were some emanations of his glory and power, such as none could stand before, witness his transfiguration, and the prodigies that attended his death; and we read of some that trembled before him, as Mar 5:33. 2. To the troublous times that should follow soon after. The Jewish doctors speak of the pangs or griefs of the Messiah, meaning (they say) the great afflictions that should be to Israel at the time of his coming; he himself speaks of great tribulation then approaching, such as was not since the beginning of the world, nor ever shall be, Mat 24:21. 3. To the trial which his coming would make of the children of men. He shall be like a refiner's fire, which separates between the gold and the dross by melting the ore, or like fuller's soap, which with much rubbing fetches the spots out of the cloth. Christ came to discover men, that the thoughts of many hearts might be revealed (Luk 2:35), to distinguish men, to separate between the precious and the vile, for his fan in his hand (Mat 3:12), to send fire on the earth, not peace, but rather division (Luk 12:49, Luk 12:51), to shake heaven and earth, that the wicked might be shaken out (Job 38:13) and that the things which cannot be shaken might remain, Heb 12:27. See what the effect of the trial will be that shall be made by the gospel. (1.) The gospel shall work good upon those that are disposed to be good, to them it shall be a savour of life unto life (Mal 3:3): He shall sit as a refiner. Christ by his gospel shall purify and reform his church, and by his Spirit working with it shall regenerate and cleanse particular souls; for to this end he gave himself for the church, that he might sanctify and cleanse it with the washing of water by the word (Eph 5:26) and purify to himself a peculiar people, Tit 2:14. Christ is the great refiner. Observe, [1.] Who they are that he will purify - the sons of Levi, all those that are devoted to his praise and employed in his service, as the tribe of Levi was, and whom he designs to make unto our God spiritual priests (Rev 1:6), a holy priesthood, Pe1 2:5. Note, All true Christians are sons of Levi, set apart for God, to do the service of his sanctuary, and to war the good warfare. [2.] How he will purify them; he will purge them as gold and silver, that is, he will sanctify them inwardly; he will not only wash away the spots they have contracted from without, but will take away the dross that is found in them; he will separate from them their indwelling corruptions, which rendered their faculties worthless and useless, and so make them like gold refined, both valuable and serviceable. He will purge them with fire, as gold and silver are purged, for he baptizes with the Holy Ghost and with fire (Mat 3:11), with the Holy Ghost working like fire. He will purge them by afflictions and manifold temptations, that the trial of their faith may be found to praise and honour, Pe1 1:6, Pe1 1:7. He will purge them so as to make them a precious people to himself. [3.] What will be the effect of it: That they may offer unto the Lord an offering in righteousness, that is, that they may be in sincerity converted to God and consecrated to his praise (hence we read of the offering up, or sacrificing, of the Gentiles to God, when they were sanctified by the holy Ghost, Rom 15:16), and that they may in a spiritual manner worship God according to his will, may offer the sacrifices of righteousness, (Psa 4:5), the offering of prayer, and praise, and holy love, that they may be the true worshippers, who worship the Father in spirit and in truth, Joh 4:23, Joh 4:24. Note, We cannot offer unto the Lord any right performances in religion unless our persons be justified and sanctified. Till we ourselves be refined and purified by the grace of God, we cannot do any thing that will redound to the glory of God. God had respect to Abel first, and then to his offering; and therefore God purges his people, that they may offer their offerings to him in righteousness, Zep 3:9. He makes the tree good that the fruit may be good. And then it follows (Mal 3:4), The offering of Judah and Jerusalem shall be pleasant unto the Lord. It shall no longer be offensive, as it has been, when, in the former days, they worshipped other gods with the God of Israel, or when, in the present days, they brought the torn, and the lame, and the sick, for sacrifice; but it shall be acceptable; he will be pleased with the offerers, and their offerings, as in the days of old and as in former years, as in the primitive times of the church, as when God had respect to Abel's sacrifice and smelled a savour of rest from Noah's, and when he kindled Aaron's sacrifice with fire from heaven. When the Messiah comes, First, He will, by his grace in them, make them acceptable; when he has purified and refined them, then they shall offer such sacrifices as God requires and will accept. Secondly, He will, by his intercession for them, make them accepted; he will recommend them and their performances to God, so that their prayers, being perfumed with the incense of his intercession, shall be pleasant unto the Lord; for he has made us accepted in the Beloved, and in him is well pleased with those that are in him (Mat 3:17) and bring forth fruit in him. (2.) It shall turn for a testimony against those that are resolved to go on in their wickedness, Mal 3:5. This is the direct answer to their challenge, "Where is the God of judgment? You shall know where he is, and shall know it to your terror and confusion, for I will come near to you to judgment; to you that set divine justice at defiance." To them the gospel of Christ will be a savour of death unto death; it will bind them over to condemnation and will judge them in the great day, Joh 12:48. Let us see here, [1.] Who the sinners are that must appear to be judged by the gospel of Christ. They are the sorcerers, who died in spiritual wickedness, that forsake the oracles of the God of truth to consult the father of lies; and the adulterers, who wallow in the lusts of the flesh, those adulterers who were charged with dealing treacherously (Mal 2:15); and the false swearers, who profane God's name and affront his justice, by calling him to witness to a lie; and the oppressors, who barbarously injure and trample upon those who lie at their mercy, and are not able to help themselves: they defraud the hireling in his wages and will not give him what he agreed for; they crush the widow and fatherless, and will not pay them their just debts, because they cannot prove them, or have not wherewithal to sue for them; the poor stranger too, who has no friend to stand by him and is ignorant of the laws of the country, they turn aside from his right, so that he cannot keep or cannot recover his own. That which is at the bottom of all this is, They fear not me, saith the Lord of hosts. The transgression of the wicked plainly declares that there is no fear of God before his eyes. Where no fear of God is no good is to be expected. [2.] Who will appear against them: I will come near, says God, and will be a swift witness against them. They justify themselves, and, their sins having been artfully concealed, hope to escape punishment for want of proof; but God, who sees and knows all things, will himself be witness against them, and his omniscience is instead of a thousand witnesses, for to it the sinner's own conscience shall be made to subscribe, and so every mouth shall be stopped. He will be a swift witness; though they reflect upon him as slow and dilatory, and ask, Where is the God of judgment, and where the promise of his coming? they will find that he is not slack concerning his threatenings any more than he is concerning his promises. Judgment against those sinners shall not be put off for want of evidence, for he will be a swift witness. His judgment shall overtake them, and it shall be impossible for them to outrun it. Evil pursues sinners. IV. The ratification of all this (Mal 3:6): For I am the Lord; I change not; therefore you sons of Jacob are not consumed. Here we have, 1. God's immutability asserted by Himself, and glorified in: "I am the Lord; I change not; and therefore no word that I have spoken shall fall to the ground." Is God a just revenger of those that rebel against him? Is he the bountiful rewarder of those that diligently seek him? In both these he is unchangeable. Though the sentence passed against evil works (Mal 3:5) be not executed speedily, yet it will be executed, for he is the Lord; he changes not; he is as much an enemy to sin as ever he was, and impenitent sinners will find him so. There needs no scire facias - a writ calling one to show cause, to revive God's judgment, for it is never antiquated, or out of date, but against those that go on still in their trespasses the curse of his law still remains in full force, power, and virtue. 2. A particular proof of it, from the comfortable experience which the people of Israel had had of it. They had reason to say that he was an unchangeable God, for he had been faithful to his covenant with them and their fathers; if he had not adhered to that, they would have been consumed long ago and cut off from being a people; they had been false and fickle in their conduct to him, and he might justly have abandoned them, and then they would soon have been consumed and ruined; but because he remembered his covenant, and would not violate that, nor alter the thing that had gone forth out of his lips, they were preserved from ruin and recovered from the brink of it. It was purely because he would be as good as his word, Deu 7:8; Lev 26:42. Now as God had kept them from ruin, while the covenant of peculiarity remained in force, purely because he would be faithful to that covenant, and would show that he is not a man that he should lie (Num 23:19), so, when that covenant should be superseded and set aside by the New Testament, and they, by rejecting the blessings of it, lay themselves open to the curses, he will show that in the determinations of his wrath, as well as in those of his mercy, he is not a man, that he should repent, but will then be as true to his threatenings as hitherto he had been to his promises; see Sa1 15:29. We may all apply this very sensibly to ourselves; because we have to do with a God that changes not, therefore it is that we are not consumed, even because his compassions fail not; they are new every morning; great is his faithfulness, Lam 3:22, Lam 3:23.
Tyndale Open Study Notes
3:1 my messenger (Hebrew mal’aki): This is a wordplay on Malachi’s name. The messenger may be either an angel or a human being functioning as a divine courier. Jesus identified John the Baptist by pointing to this passage (see Matt 11:10; Mark 1:2; Luke 7:27). • Malachi’s audience probably would have understood the messenger of the covenant to be a divine being (cp. Exod 23:20-23). The Christian church has understood Jesus Christ to be the messenger of the new covenant.