Malachi 3 Scofield
Read Malachi 3 · Matthew Henry on Malachi 3
3:16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
“they”
remnant, Rom 9:25–29, (See Scofield "Jer 15:21")
“feared”
(See Scofield "Ps 19:9").
3:18 Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.
“God”
Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His names, as follows: ClassEnglish FormHebrew EquivalentPrimaryGodEl, Elah, or Elohim (Gen 1:1)LORDJehovah (Gen 2:4)LordAdon or Adonai (Gen 15:2)Compound (with El = God)Almighty GodEl Shaddai (Gen 17:1)Most High, or most high GodEl Elyon (Gen 14:18)everlasting GodEl Olam (Gen 21:33)Compound (with Jehovah = Lord)LORD GodJehovah Elohim (Gen 2:4)Lord GODAdonai Jehovah (Gen 15:2)LORD of hostsJehovah Sabaoth (1 Sam 1:3)
The trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the O.T. itself.
This revelation of God by His name is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness.
(2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the O.T., is a unity in plurality. This is shown by the plural name, Elohim, by the use of the plural pronoun in the interrelation of deity as evidenced in Gen 1:26; Gen 3:22; Ps 110:1; Isa 6:8. That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in Isa 6:3 That the interrelation of Deity is that of Father and Son is directly asserted; Ps 2:7; Heb 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g.; Gen 1:2; Num 11:25; Num 24:2; Judg 3:10; Judg 6:34; Judg 11:29; Judg 13:25; Judg 14:6; Judg 14:19; Judg 15:14; 2 Sam 23:2; Job 26:13; Job 33:4; Ps 106:33; Ps 139:7; Isa 40:7; Isa 59:19; Isa 63:10. (See Scofield "Mal 2:15").
(3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Gen 18:1; Gen 18:13; Gen 18:17–22; Gen 32:24–30 and distinctly predicted in the promises connected with redemption (e.g. Gen 3:15 and with the Davidic Covenant Isa 7:13–14; Isa 9:6–7; Jer 23:5; Jer 23:6.
The revelation of Deity in the N.T. so illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy the O.T. points forward to Him.
(4) The revelation of God to man is one of authority and redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience.
(5) In the experience of the O.T. men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His loving-kindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the N.T. revelation of God in Christ.
(6) Those passages which attribute to God bodily parts and human emotions (e.g. Ex 33:11; Ex 33:20; Deut 29:20; 2 Chr 16:9; Gen 6:6; Gen 6:7; Jer 15:6) are metaphorical and mean that in the infinite being of God exists that which answers to these things--eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin.
(7) In the O.T. revelation there is a true sense in which, wholly apart from sin or infirmity, God is like His creature man Gen 1:27 and the supreme and perfect revelation of God, toward which the O.T. points, is a revelation in and through a perfect Man.
Public domain (1917). Text from the BibleSupport.com e-Sword module.
3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
“Lord”
The f.c. of Mal 3:1 is quoted of John the Baptist; Matt 11:10; Mark 1:2; Luke 7:27 but the second clause, "the Lord whom ye see," etc., is nowhere quoted in the N.T. The reason is obvious: in everything save the fact of Christ's first advent, the latter clause awaits fulfilment Hab 2:20. Mal 3:2–5 speak of judgment, not of grace. Malachi, in common with other O.T. prophets, saw both advents of Messiah blended in one horizon, but did not see the separating interval described in Matthew 13. consequent upon the rejection of the King Matt 13:16; Matt 13:17. Still less was the Church-age in his vision; Eph 3:3–6; Col 1:25–27. "My messenger" Mal 3:1 is John the Baptist; the "messenger of the covenant" is Christ in both of His advents, but with especial reference to the events which are to follow His return.