Malachi 3:2
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.2But who can endure the day of His coming? And who can stand when He appears? For He will be like a refiner’s fire, like a launderer’s soap.
Sermons







Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With the coming of the Lord the judgment will also begin; not the judgment upon the heathen, however, for which the ungodly nation was longing, but the judgment upon the godless members of the covenant nation. Mal 3:2. "And who endures the day of His coming? and who can stand at His appearing? for He is like the smelter's fire, and like washers' lye: Mal 3:3. And will sit smelting and purifying silver, and will purify the children of Levi, and refine like gold and silver, that they may be offering to Jehovah His sacrifice in righteousness. Mal 3:4. And the sacrifice of Judah and Jerusalem will be pleasant, as in the days of the olden time, and as in the years of the past." The question "who endures the day" has a negative meaning, like מי in Isa 53:1 : no one endures it (for the fact itself compare Joe 2:11). The prophet is speaking to the ungodly. The second clause is synonymous. עמד, to remain standing, in contrast with falling, or sinking under the burden of the judgment. The reason for this is given in the second hemistich. The Lord when He comes will be like a smelter's fire, which burns out all the corrupt ingredients that are mixed with the gold and silver (cf. Zac 13:9), and like the lye or alkaline salt by which clothes are cleansed from dirt (cf. Isa 4:4). The double figure has but one meaning; hence only the first figure is carried out in Mal 3:3, a somewhat different turn being given to it, since the Lord is no longer compared to the fire, but represented as a smelter. As a smelter purifies gold and silver from the dross adhering to it, so will the Lord refine the sons of Levi, by whom the priests are principally intended. The yâshabh (sit) serves as a pictorial description, like ‛âmad (stand) in Mic 5:3. The participles metsârēph and metahēr describe the capacity in which He sits, viz., as a smelter and purifier of silver. זקּק: to strain, or filter; a term transferred to metals, because in smelting the pure metal is allowed to flow off, so that the earthy ingredients are left in the crucible (Psa 12:7; Job 28:1, etc.). The fact that the sons of Levi are named, as the object of the refining action of the Lord, is to be explained from what is mentioned in Mal 1:6. concerning their degeneracy. Since they, the supporters and promoters of the religious life of the nation, were quite corrupt, the renovation of the national life must begin with their purification. This purification, however, does not consist merely in the fact, that the individuals who are displeasing to God will be cut off from among them (Koehler), nor merely in their being cleansed from the sins and crimes adhering to them (Hitzig), but in both, so that those who are corrigible are improved, and the incorrigible cut off. This is implied in the idea of purification, and is confirmed by the result of the refining work of the Lord, as given in the last clause of the verse. They are to become to the Lord offerers of sacrifices in righteousness. Bitsedâqâh does not refer to the nature of the sacrifices, viz., righteous sacrifices, i.e., such as correspond to the law, but to the moral character of the offerers, viz., that they will attend to the offering of sacrifice in a proper state of heart, as in Psa 4:6. היוּ מגּישׁי is a constructio periphr. to denote the permanence of the action (cf. Ewald, 168, c). The tsaqeph-qaton does not compel us to separate היוּ ליהוה (compare, on the contrary, Gen 1:6 for example). Then, namely when the priests offer sacrifices in righteousness again, will the sacrificing of the whole nation be pleasant to the Lord, as was the case in the olden time. The days of the olden time and years of the past are the times of Moses, or the first years of the sojourn in the desert (Jer 2:2), possibly also the times of David and of the first years of the reign of Solomon; whereas now, i.e., in the time of Malachi, the sacrifices of the nation were displeasing to God, not merely on account of the sins of the people (Mal 2:13), but chiefly on account of the badness of the sacrificing priests (Mal 1:10, Mal 1:13). Moreover, we must not infer from Mal 3:3 and Mal 3:4, that Malachi imagined that the Old Testament worship would be continued during the Messianic times; but his words are to be explained from the custom of the prophets, of using the forms of the Old Testament worship to depict the reverence for God which would characterize the new covenant.
Jamieson-Fausset-Brown Bible Commentary
(Mal 4:1; Rev 6:16-17). The Messiah would come, not, as they expected, to flatter the theocratic nation's prejudices, but to subject their principles to the fiery test of His heart-searching truth (Mat 3:10-12), and to destroy Jerusalem and the theocracy after they had rejected Him. His mission is here regarded as a whole from the first to the second advent: the process of refining and separating the godly from the ungodly beginning during Christ's stay on earth, going on ever since, and about to continue till the final separation (Mat. 25:31-46). The refining process, whereby a third of the Jews is refined as silver of its dross, while two-thirds perish, is described, Zac 13:8-9 (compare Isa 1:25).
John Gill Bible Commentary
But who may abide the day of his coming?.... When he should be manifest in Israel, and come preaching the Gospel of the kingdom; who could bear the doctrines delivered by him, concerning his deity and equality with God the Father; concerning his character and mission as the Messiah, and his kingdom not being a temporal, but a spiritual one; concerning his giving his flesh for the life of the world, and eating that by faith; concerning distinguishing and efficacious grace; and all such that so severely struck at the wickedness of the Scribes and Pharisees, and their self-righteous principles; and especially since for judgment he came, that they might not see? nor could they bear the light of this glorious Sun of righteousness; and he came not to send peace and outward prosperity to the Jews, but a sword and division, Joh 9:39 very few indeed could bear his ministry, or the light of that day, it being so directly contrary to their principles and practices: and who shall stand when he appeareth? in his kingdom and glory, to take vengeance on the Jews for their rejection of him and his Gospel; for this coming and appearance of his include all the time between his manifestation in the flesh and the destruction of Jerusalem; and so all those sorrows and distresses which went before it, or attended it, and were such as had never been from the creation of the world; and unless those times had been shortened, no flesh could have been saved; see Mat 24:3, for he is like a refiner's fire; partly by the ministry of the word, compared to fire, Jer 23:29 separating pure doctrines from ones of dross; and partly by his fiery dispensations and judgments on the wicked Jews, when he distinguished and saved his own people from that untoward generation, and destroyed them: and like fuller's soap; or "fuller's herb", as the Septuagint and Vulgate Latin versions render it, and Jarchi interprets it: and so R. Jonah (s) interprets it of an herb which fullers use: and in the Misna (t) this is one of the seven things used to take out spots, namely, "borith", the word here used; and which Maimonides (u) says is a plant known by the name of "algasul" and "gazul" in the Arabic language: it signifies something by which filth is washed away; and so Bartenora (w) says it is a plant which purifies and cleanses; and Jerom (x) relates that this herb grows in Palestine, in moist and green places, and has the same virtue as nitre to take away filth; agreeably to which some other versions render it "fuller's weed", or "soap weed" (y). The Syriac version is, "as sulphur that makes white;'' and fullers, with the Romans, were wont to make use of that along with chalk to take out spots; and so Pliny (z) speaks of a kind of sulphur which fullers make use of. A metaphor signifying the same thing as before, the removing of spotted doctrines or spotted persons, the one by the preaching of the Gospel, the other by awful judgments, as spots in garments are removed by the fuller's herb or soap. (s) Apud Kimchi in Sepher Shorash. rad. (t) Niddah. c. 9. sect. 6. (u) In Misn. ib. (w) In ib. (x) Comment. in Jer. ii. 22. (y) "ut lanaria fullonum", Drusius; "radicula, vel saponaria", Vatablus. (z) Nat. Hist. l. 35. c. 15.
Tyndale Open Study Notes
3:2 blazing fire: The dross of the people’s wickedness must be burned away by the fires of divine testing and chastisement (Isa 1:25; Jer 6:29; Ezek 22:22). • strong soap: An alkaline detergent was made from plants (see Jer 2:22). The blazing fire and strong soap signify the testing (by smelting) and cleansing (by laundering) that would restore Israel’s faithfulness to its covenant with the Lord.
Malachi 3:2
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.2But who can endure the day of His coming? And who can stand when He appears? For He will be like a refiner’s fire, like a launderer’s soap.
- Scripture
- Sermons
- Commentary
Strange Incense
By David Wilkerson6.8K1:18:41WorshipISA 1:15MAL 2:16MAL 3:21PE 3:15In this sermon, the preacher discusses the opening of the seventh seal in the book of Revelation. He emphasizes the importance of being prepared and having a strong prayer life in order to face the challenges and tribulations that are to come. The preacher warns that there will be a time of judgment and fear like never before, and urges the congregation to cleanse their lives and seek holiness. He also shares visions of chaos and destruction, highlighting the need for spiritual readiness in the face of impending turmoil.
Being Filled With the Holy Spirit
By Gerhard Du Toit3.8K44:42Holy SpiritPSA 119:11MAL 3:2MAT 6:33HEB 4:12HEB 12:2REV 1:17In this sermon, the speaker begins by inviting the congregation to share any testimonies or words that God has spoken to them. They emphasize the power of the Word of God, describing it as quick, powerful, and sharper than any two-edged sword. The speaker then reflects on the Apostle John's encounter with Christ in the Book of Revelation, where John fell as dead at His feet. They highlight the importance of finishing the race well and keeping our focus on Jesus. The sermon concludes with a prayer for thankfulness and a desire to have a vision of the risen Christ in our lives.
Audio Sermon: Redeemer Is Returning to Zion
By David Wilkerson1.3K53:10ISA 59:19MAL 3:2This sermon emphasizes the imminent return of Christ and the need for the church to prepare by repenting, seeking God's presence, and forsaking worldly desires. It warns against false teachings, pride, and self-centeredness, urging believers to focus on knowing and glorifying God. The message highlights the importance of experiencing God's resurrection power, being transformed by His presence, and being ready to stand before the judgment seat of Christ.
To Know the Holy Spirit
By Erlo Stegen9901:10:45MAL 3:2MAT 3:11In this sermon, the speaker discusses three marks or trademarks of the Holy Spirit: the spirit, the fire, and the winnowing fork. These three things all speak of the same thing, which is to enlighten our eyes and help us understand God's will. The speaker emphasizes the importance of being in right standing with God and living according to His will, as we will all have to appear before Him one day. The sermon concludes with a call to repentance and a prayer for God's mercy, as well as a desire for the Holy Spirit to baptize believers with fire and for God's message to spread throughout the world.
The Greatest Man Who Ever Lived
By Leonard Ravenhill521:32:16RevivalChristian LifeProphetic Voice2CH 7:14MAL 3:2MAT 11:11LUK 3:16JHN 3:30ACT 1:8ROM 12:11TH 5:19HEB 12:29JAS 5:16Leonard Ravenhill emphasizes the significance of John the Baptist as the greatest man who ever lived, highlighting his role as a prophet during a time of spiritual darkness and silence. He contrasts the prophetic voice of John with the complacency of the church today, urging believers to seek a genuine revival and a deeper relationship with God. Ravenhill warns against the dangers of unbelief and laziness in spiritual life, calling for a return to fervent prayer and repentance. He stresses that true greatness is found in being great in the sight of God, not in worldly accolades or achievements. The sermon serves as a powerful reminder of the need for the Holy Spirit's fire to purify and energize the church in these challenging times.
Things That Destroy Godly Character
By Phil Beach Jr.311:18:52IdolatrySpiritual GrowthCharacterPSA 115:8MAL 3:2Phil Beach Jr. emphasizes the dangers of idolatry and the importance of recognizing how it can distort our character and relationship with God. He explains that trials and tribulations serve as a refiner's fire, revealing our weaknesses and prompting us to seek God's strength and wisdom. The sermon encourages believers to acknowledge their shortcomings and rely on Christ for transformation, rather than succumbing to the destructive tendencies of the flesh. Ultimately, Beach calls for a deeper understanding of God's love and the necessity of spiritual discernment in our lives.
The Refiners Fire
By Phil Beach Jr.2541:23Humility in RelationshipsRenewalSpiritual RefinementMAL 3:2Phil Beach Jr. emphasizes the necessity of allowing God to refine us through trials and challenges, likening this process to a silversmith purifying silver. He stresses that our loved ones are not our possessions, and we must seek God's guidance in our relationships and responsibilities. The sermon highlights the importance of humility and the willingness to let go of our pride and expectations, allowing God to reveal and remove impurities in our lives. Beach encourages the congregation to pray for clarity on God's calling and to embrace the refining process as a means of spiritual growth and transformation.
The Denial of the Heart-Cleansing Work of the Holy Ghost
By Aaron Hills0ISA 1:25MAL 3:2MAT 3:11JHN 17:17ACT 15:8Aaron Hills preaches against the partial rejection of Pentecost by religious teachers who belittle the experience of the baptism with the Holy Spirit, denying its efficacy to cleanse the heart from inbred sin. He challenges the inaccurate interpretations of Pentecost by various writers, emphasizing the importance of seeking the full blessing of God without diminishing its significance. Hills highlights the scriptural evidence from Peter's speech in Acts, the Greek verb meanings, and the symbolic references of water and fire in baptism to support the doctrine of heart-cleansing and sanctification through the Holy Spirit.
A Clean Church
By Seth Rees0PSA 51:10PRO 4:23MAL 3:2MAT 3:11MAT 5:8ACT 15:91CO 3:13JAS 4:81PE 1:22Seth Rees preaches on the purification of hearts by faith, emphasizing that holiness is a state achieved through the experience of entire sanctification by the Holy Ghost. This sanctifying process is symbolized by the baptism with the Holy Ghost and fire, cleansing the heart intrinsically. The Pentecostal fire is necessary to purify the soul from all impurities, doubts, and unbelief, bringing a bracing and invigorating spiritual atmosphere.
February 21. 1678. the Interpretation of the Vision.
By Jane Lead0MAL 3:2JHN 14:26ACT 2:31CO 3:161PE 1:7Jane Lead preaches about the revelation of the Spirit of Power and Life bringing forth a Treasury of Light and Knowledge from the Eternal Light, generating matter and renewing all of God's creation. She emphasizes the importance of keeping this Sacred Fire pure and unquenched in order for it to manifest the Holy Trinity's presence on Earth, fulfilling prophecies and bringing about a complete Redemption through a Fire-Baptism experience that each individual must undergo to be restored to original purity.
Fire From Heaven
By Del Fehsenfeld Jr.01KI 18:38ISA 64:4MAL 3:2HEB 12:29JAS 4:8Del Fehsenfeld Jr. preaches about the desperate need for the fire of God to fall upon the church today, drawing parallels between the story of Elijah and the current state of spiritual dryness and lack of power. He emphasizes the importance of experiencing the manifest presence and glory of God, the supernatural power that cannot be explained by human effort, and the deep conviction and repentance that come when the fire falls. Fehsenfeld challenges believers to examine their hearts, surrender all to God, and be willing to pay the price for revival, highlighting the necessity of sacrificing anything that hinders God's presence in their lives.
John the Baptist and the Fire of God 2
By Leonard Ravenhill0Holy SpiritSpiritual RevivalMAL 3:2MAT 3:11LUK 3:16Leonard Ravenhill emphasizes the urgent need for the Church to seek a deeper relationship with the Holy Spirit rather than merely focusing on the gifts of the Spirit. He reflects on John the Baptist's call for repentance and the promise of being baptized with the Holy Spirit and fire, urging believers to prepare their hearts for God's refining work. Ravenhill warns against complacency and the dangers of a superficial faith, calling for a revival that transforms lives and reflects the beauty of Jesus. He challenges the congregation to surrender their self-interests and seek a genuine filling of the Holy Spirit, which can lead to powerful change in their lives and communities.
Letter 94
By James Bourne0EZK 22:14MAL 3:2JHN 16:12HEB 4:151PE 5:8James Bourne, in a letter to M. G. Bushey dated 17 September 1835, shares personal experiences of being spoken to by the Lord through scriptures, emphasizing the importance of divine intervention in one's life for the purpose of salvation. Bourne recounts moments of deep affliction and despair, followed by divine reassurance and guidance, highlighting the refining process believers go through to bring glory to God and exalt the Savior. He encourages Bushey to remain watchful, prayerful, and humble, trusting in God's sustaining power amidst trials and temptations.
Messenger of the Covenant (Mal. Iii: 1-4)
By Seth Rees0MAL 3:2Seth Rees preaches about the silence of God during the four hundred years between Malachi and the coming of Jesus, emphasizing the darkness and despair that can settle when God is silent. He highlights the importance of God speaking to our souls and the need to listen attentively to His voice. Rees draws parallels between the apostasy and mercenary spirit in Malachi's time to the current state of the Church, warning about the dangers of seeking personal gain in religious activities. He discusses the significance of offering our best to God, both in material possessions and in surrendering our hearts completely to Him.
The Work of the Holy Spirit
By Charles Ewing Brown0GEN 1:2ISA 6:6MAL 3:2MAT 3:11JHN 3:2ACT 1:8ACT 2:2Charles Ewing Brown preaches about the depth and complexity of the Bible and the plan of salvation, emphasizing the multiple 'office work' of the Holy Spirit. He illustrates this complexity by comparing the Holy Spirit's roles to that of a judge and a physician, showing that there is no contradiction in the various works of the Spirit. Brown delves into the symbolic representations of the Holy Spirit as air, fire, water, and oil, highlighting their significance in illustrating the Spirit's work in human life, from conviction of sin to sanctification and empowerment for witnessing.
Finished Sin
By Aaron Hills0MAL 3:2MAT 3:11JHN 1:29ROM 5:12ROM 6:22HEB 7:25JAS 1:131PE 1:161JN 1:7Aaron Hills delivers a powerful sermon on the nature of temptation and sin, emphasizing that God does not tempt anyone to sin, but rather sin originates from the lust within a person's heart. He explores the progression of sin from desire to death, highlighting how each individual is their own worst tempter and the sin principle leads to ultimate ruin. Hills stresses the importance of recognizing and resisting sinful desires, as they can grow and consume a person, ultimately leading to spiritual and eternal death.
Eradication, Suppression, or Counteraction, Which?
By Charles William Butler0PSA 68:13ISA 1:25EZK 36:25MAL 3:2ROM 6:6ROM 8:2EPH 4:22EPH 5:26COL 3:91JN 1:7Charles William Butler delves into the theological terms 'eradication,' 'suppression,' and 'counteraction' in Christian holiness, emphasizing the need to base doctrines on the truths found in the Scriptures. While these terms are not directly from the Bible, the concept of dealing with indwelling sin is deeply rooted in biblical principles. Through various Bible verses, the sermon explores the idea of God purging, cleansing, and transforming believers, ultimately leading to a life free from sin and filled with righteousness and holiness.
Two Exhortations to Theodore After His Fall - Part 1
By St. John Chrysostom0ISA 13:9ISA 34:4ISA 35:10DAN 7:9MAL 3:2MAL 4:1MAT 24:29MAT 25:34John Chrysostom preaches about the importance of repentance and the eternal consequences of our choices. He emphasizes the severity of exclusion from the glory of the other world as a punishment worse than hell itself. Chrysostom vividly describes the awe-inspiring scenes of the final judgment, the joy of being in the company of Christ, and the eternal blessings awaiting those who have lived a righteous life. He urges listeners to repent, turn away from sin, and strive for the incorruptible glory of the kingdom of Heaven.
Epistle 43
By George Fox0GEN 27:28ISA 30:7LAM 3:26MAL 3:2MAT 11:30LUK 16:81CO 13:5GAL 5:12TI 4:2JAS 4:41PE 3:191JN 5:1JUD 1:6REV 17:14George Fox preaches to the brethren, encouraging them to stand together in God's power and not be discouraged by external enemies. He emphasizes the importance of holding onto freedom in Christ, being armed with wisdom against worldly influences, and waiting in purity to comprehend God's wisdom. Fox urges believers to abide trials, stand firm in their freedom from worldly bondage, and wait for redemption. He also calls for unity among friends, exhorting them to speak words of eternal life, reprove evil, and meet together in the spirit to experience God's presence. The sermon concludes with blessings of God's love, guidance, and protection for the faithful who overcome the world through their faith.
Watchmen Upon the Walls
By James Bourne0PSA 40:1PSA 106:4ISA 40:11MAL 3:2JHN 15:16ACT 4:111CO 3:11EPH 6:10TIT 3:51PE 2:6James Bourne preaches about the importance of faithful watchmen in guarding God's people and promoting their welfare through unceasing prayers and a faithful ministry. The prophet Isaiah emphasizes God's peculiar care over His afflicted people, assuring them of His delight in those who hope in His mercy and the everlasting name He bestows upon them. The chapter highlights the need for a tender union with Christ and preserving the foundation of faith in Jesus Christ, the chief cornerstone. The faithful watchmen are called to proclaim the happy truths of salvation to a poor and afflicted people, assuring them of God's everlasting love and care.
The Fire of God
By Richard E. Bieber0EXO 3:1MAL 3:2LUK 12:49ACT 2:1REV 8:5Richard E. Bieber preaches on the powerful story of Elijah and the prophets of Baal, highlighting the contrast between human influence and divine intervention. He emphasizes the importance of seeking the fire of God in our lives and assemblies, distinguishing between man-made efforts and the genuine work of God. Through various Bible verses, he explores how the fire of God speaks, refines, empowers, and ultimately brings history to a close, urging believers to embrace the baptism of fire for a transformative and impactful life.
The Life of Christ, for Family Devotions - September
By F. L. Mortimer0EXO 22:22EZK 22:18DAN 12:3MAL 3:2MAT 23:13MAT 23:271CO 4:72CO 12:14EPH 4:2COL 1:27F. L. Mortimer preaches a powerful sermon denouncing the hypocrisy and pride of the Pharisees, warning against false teachings and the dangers of seeking worldly recognition over genuine piety. Through various woes, Christ exposes the sins of the Pharisees, highlighting their love of money, deceitful practices, and neglect of true righteousness. The sermon emphasizes the importance of genuine love for God and others, humility, and sincerity in worship, contrasting the righteous with the hypocritical. It serves as a solemn reminder to examine our hearts, motives, and actions, ensuring they align with God's truth and righteousness.
Matthew 23:16-28. Christ Denounces Four More Woes Against the Pharisees.
By Favell Lee Mortimer0MAL 3:2ROM 2:161CO 4:72CO 12:14COL 1:27Favell Lee Mortimer delivers a sermon exposing the Pharisees' love of money, leading them to teach lies and act hypocritically. He contrasts the Pharisees' outward religious performance with their lack of true devotion to God, warning against similar hypocrisy in modern times where people prioritize appearances over genuine faith. Mortimer highlights the importance of having a sincere heart before God, drawing a parallel between the saints who hold Christ as a treasure in earthen vessels and the wicked who are compared to dross, facing God's judgment and refining.
Pleading for the Fire.
By J. Tudor Rees0PSA 51:10EZK 36:26MAL 3:2ACT 2:32CO 5:17J. Tudor Rees shares the powerful testimony of a young man who experienced deep anguish and distress in his soul, feeling as if all feelings had been swept away. Through a divine encounter with a railway-guard and a heartfelt conversation with 'Mag' Phillips, the young man's icy heart was thawed by the Sun of Righteousness, leading to a mutual blessing. Despite initial relief, clouds of depression lingered until the Fire fell upon him the next morning, igniting a lasting transformation.
Letter 65.
By James Bourne0PSA 86:13MAL 3:2MAT 7:14HEB 12:61PE 4:12James Bourne preaches about the necessity of going through trials and sufferings as a means of spiritual refinement and growth. He reflects on his own struggles with sin, pride, and unbelief, emphasizing the importance of daily crucifixion of the flesh and dying to self. Bourne encourages his cousin to embrace the conflict and suffering that come with following Christ, highlighting the preciousness of faith trials and the deep work God does in the hearts of His people through the furnace of affliction.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With the coming of the Lord the judgment will also begin; not the judgment upon the heathen, however, for which the ungodly nation was longing, but the judgment upon the godless members of the covenant nation. Mal 3:2. "And who endures the day of His coming? and who can stand at His appearing? for He is like the smelter's fire, and like washers' lye: Mal 3:3. And will sit smelting and purifying silver, and will purify the children of Levi, and refine like gold and silver, that they may be offering to Jehovah His sacrifice in righteousness. Mal 3:4. And the sacrifice of Judah and Jerusalem will be pleasant, as in the days of the olden time, and as in the years of the past." The question "who endures the day" has a negative meaning, like מי in Isa 53:1 : no one endures it (for the fact itself compare Joe 2:11). The prophet is speaking to the ungodly. The second clause is synonymous. עמד, to remain standing, in contrast with falling, or sinking under the burden of the judgment. The reason for this is given in the second hemistich. The Lord when He comes will be like a smelter's fire, which burns out all the corrupt ingredients that are mixed with the gold and silver (cf. Zac 13:9), and like the lye or alkaline salt by which clothes are cleansed from dirt (cf. Isa 4:4). The double figure has but one meaning; hence only the first figure is carried out in Mal 3:3, a somewhat different turn being given to it, since the Lord is no longer compared to the fire, but represented as a smelter. As a smelter purifies gold and silver from the dross adhering to it, so will the Lord refine the sons of Levi, by whom the priests are principally intended. The yâshabh (sit) serves as a pictorial description, like ‛âmad (stand) in Mic 5:3. The participles metsârēph and metahēr describe the capacity in which He sits, viz., as a smelter and purifier of silver. זקּק: to strain, or filter; a term transferred to metals, because in smelting the pure metal is allowed to flow off, so that the earthy ingredients are left in the crucible (Psa 12:7; Job 28:1, etc.). The fact that the sons of Levi are named, as the object of the refining action of the Lord, is to be explained from what is mentioned in Mal 1:6. concerning their degeneracy. Since they, the supporters and promoters of the religious life of the nation, were quite corrupt, the renovation of the national life must begin with their purification. This purification, however, does not consist merely in the fact, that the individuals who are displeasing to God will be cut off from among them (Koehler), nor merely in their being cleansed from the sins and crimes adhering to them (Hitzig), but in both, so that those who are corrigible are improved, and the incorrigible cut off. This is implied in the idea of purification, and is confirmed by the result of the refining work of the Lord, as given in the last clause of the verse. They are to become to the Lord offerers of sacrifices in righteousness. Bitsedâqâh does not refer to the nature of the sacrifices, viz., righteous sacrifices, i.e., such as correspond to the law, but to the moral character of the offerers, viz., that they will attend to the offering of sacrifice in a proper state of heart, as in Psa 4:6. היוּ מגּישׁי is a constructio periphr. to denote the permanence of the action (cf. Ewald, 168, c). The tsaqeph-qaton does not compel us to separate היוּ ליהוה (compare, on the contrary, Gen 1:6 for example). Then, namely when the priests offer sacrifices in righteousness again, will the sacrificing of the whole nation be pleasant to the Lord, as was the case in the olden time. The days of the olden time and years of the past are the times of Moses, or the first years of the sojourn in the desert (Jer 2:2), possibly also the times of David and of the first years of the reign of Solomon; whereas now, i.e., in the time of Malachi, the sacrifices of the nation were displeasing to God, not merely on account of the sins of the people (Mal 2:13), but chiefly on account of the badness of the sacrificing priests (Mal 1:10, Mal 1:13). Moreover, we must not infer from Mal 3:3 and Mal 3:4, that Malachi imagined that the Old Testament worship would be continued during the Messianic times; but his words are to be explained from the custom of the prophets, of using the forms of the Old Testament worship to depict the reverence for God which would characterize the new covenant.
Jamieson-Fausset-Brown Bible Commentary
(Mal 4:1; Rev 6:16-17). The Messiah would come, not, as they expected, to flatter the theocratic nation's prejudices, but to subject their principles to the fiery test of His heart-searching truth (Mat 3:10-12), and to destroy Jerusalem and the theocracy after they had rejected Him. His mission is here regarded as a whole from the first to the second advent: the process of refining and separating the godly from the ungodly beginning during Christ's stay on earth, going on ever since, and about to continue till the final separation (Mat. 25:31-46). The refining process, whereby a third of the Jews is refined as silver of its dross, while two-thirds perish, is described, Zac 13:8-9 (compare Isa 1:25).
John Gill Bible Commentary
But who may abide the day of his coming?.... When he should be manifest in Israel, and come preaching the Gospel of the kingdom; who could bear the doctrines delivered by him, concerning his deity and equality with God the Father; concerning his character and mission as the Messiah, and his kingdom not being a temporal, but a spiritual one; concerning his giving his flesh for the life of the world, and eating that by faith; concerning distinguishing and efficacious grace; and all such that so severely struck at the wickedness of the Scribes and Pharisees, and their self-righteous principles; and especially since for judgment he came, that they might not see? nor could they bear the light of this glorious Sun of righteousness; and he came not to send peace and outward prosperity to the Jews, but a sword and division, Joh 9:39 very few indeed could bear his ministry, or the light of that day, it being so directly contrary to their principles and practices: and who shall stand when he appeareth? in his kingdom and glory, to take vengeance on the Jews for their rejection of him and his Gospel; for this coming and appearance of his include all the time between his manifestation in the flesh and the destruction of Jerusalem; and so all those sorrows and distresses which went before it, or attended it, and were such as had never been from the creation of the world; and unless those times had been shortened, no flesh could have been saved; see Mat 24:3, for he is like a refiner's fire; partly by the ministry of the word, compared to fire, Jer 23:29 separating pure doctrines from ones of dross; and partly by his fiery dispensations and judgments on the wicked Jews, when he distinguished and saved his own people from that untoward generation, and destroyed them: and like fuller's soap; or "fuller's herb", as the Septuagint and Vulgate Latin versions render it, and Jarchi interprets it: and so R. Jonah (s) interprets it of an herb which fullers use: and in the Misna (t) this is one of the seven things used to take out spots, namely, "borith", the word here used; and which Maimonides (u) says is a plant known by the name of "algasul" and "gazul" in the Arabic language: it signifies something by which filth is washed away; and so Bartenora (w) says it is a plant which purifies and cleanses; and Jerom (x) relates that this herb grows in Palestine, in moist and green places, and has the same virtue as nitre to take away filth; agreeably to which some other versions render it "fuller's weed", or "soap weed" (y). The Syriac version is, "as sulphur that makes white;'' and fullers, with the Romans, were wont to make use of that along with chalk to take out spots; and so Pliny (z) speaks of a kind of sulphur which fullers make use of. A metaphor signifying the same thing as before, the removing of spotted doctrines or spotted persons, the one by the preaching of the Gospel, the other by awful judgments, as spots in garments are removed by the fuller's herb or soap. (s) Apud Kimchi in Sepher Shorash. rad. (t) Niddah. c. 9. sect. 6. (u) In Misn. ib. (w) In ib. (x) Comment. in Jer. ii. 22. (y) "ut lanaria fullonum", Drusius; "radicula, vel saponaria", Vatablus. (z) Nat. Hist. l. 35. c. 15.
Tyndale Open Study Notes
3:2 blazing fire: The dross of the people’s wickedness must be burned away by the fires of divine testing and chastisement (Isa 1:25; Jer 6:29; Ezek 22:22). • strong soap: An alkaline detergent was made from plants (see Jer 2:22). The blazing fire and strong soap signify the testing (by smelting) and cleansing (by laundering) that would restore Israel’s faithfulness to its covenant with the Lord.