What does Malachi 3:18 Mean?

Study Notes

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 ( Genesis 1:1 )LORDJehovah ( Genesis 2:4 )LordAdon or Adonai ( Genesis 15:2 )Compound (with El = God)Almighty GodEl Shaddai ( Genesis 17:1 )Most High, or most high GodEl Elyon ( Genesis 14:18 )everlasting GodEl Olam ( Genesis 21:33 )Compound (with Jehovah = Lord)LORD GodJehovah Elohim ( Genesis 2:4 )Lord GODAdonai Jehovah ( Genesis 15:2 )LORD of hostsJehovah Sabaoth ( 1 Samuel 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 Genesis 1:26 ; Genesis 3:22 ; Psalms 110:1 ; Isaiah 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 Isaiah 6:3 That the interrelation of Deity is that of Father and Son is directly asserted; Psalms 2:7 ; Hebrews 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes .

(3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Genesis 18:1 ; Genesis 18:13 ; Genesis 18:17-22 ; Genesis 32:24-30 and distinctly predicted in the promises connected with redemption (e.g. Genesis 3:15 and with the Davidic Covenant Isaiah 7:13-14 ; Isaiah 9:6-7 ; Jeremiah 23:5 ; Jeremiah 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. Exodus 33:11 ; Exodus 33:20 ; Deuteronomy 29:20 ; 2 Chronicles 16:9 ; Genesis 6:6 ; Genesis 6:7 ; Jeremiah 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 Genesis 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.

spirit

Summary of the O.T. doctrine of the Holy Spirit:

(1) The personality and Deity of the Holy Spirit appear from the attributes ascribed to Him, and from His works.

(2) He is revealed as sharing the work of creation and therefore omnipotent Genesis 1:2 ; Job 26:13 ; Job 33:4 ; Psalms 104:30 as omnipresent Psalms 139:7 as striving with men Genesis 6:3 as enlightening Job 32:8 enduing with constructive skill; Exodus 28:3 ; Exodus 31:3 giving physical strength Judges 14:6 ; Judges 14:19 executive ability and wisdom; Judges 3:10 ; Judges 6:34 ; Judges 11:29 ; Judges 13:25 enabling men to receive and utter divine revelations; Numbers 11:25 ; 2 Samuel 23:2 and, generally, as empowering the servants of God; Psalms 51:12 ; Joel 2:28 ; Micah 3:8 ; Zechariah 4:6

(3) He is called holy Psalms 51:11 good Psalms 143:10 the Spirit of judgment and burning Isaiah 4:4 of Jehovah, of wisdom, understanding, counsel, might, good, knowledge, the fear of the Lord Isaiah 11:2 and of grace and supplications Zechariah 12:10 .

(4) In the O.T. the Spirit acts in free sovereignty, coming upon men and even upon a dumb beast as He will, nor are the conditions set forth (as in the N.T.) by complying with which any one may receive the Spirit. The indwelling of every believer by the abiding Spirit is a N.T. blessing consequent upon the death and resurrection of Christ John 7:39 ; John 16:7 ; Acts 2:33 ; Galatians 3:1-6 .

(5) The O.T. contains prediction of a future pouring out of the Spirit upon Israel Exodus 37:14 ; Exodus 39:29 and upon "all flesh" Joel 2:28 ; Joel 2:29 . The expectation of Israel, therefore, was twofold--of the coming of Messiah-Immanuel, and of such an effusion of the Spirit as the prophets described. See Matthew 1:18 .

Verse Meaning

In that day it will be clear who behaved righteously and who behaved wickedly because Jesus Christ will reward the righteous and not reward the wicked among the Israelites. Then the true and the false servants of the Lord will be manifest. In Malachi"s day, and in ours, the true motives of God"s people are not obvious, but in the future they will become clear for many to see. [source][source]

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Context Summary

The day cometh! either in the fall of Jerusalem or in some terrible catastrophe yet future. Whenever it comes may we be reckoned as God's peculiar treasure, preserved as a woman preserves her jewels in the day of calamity, Malachi 3:17. Sorrow and disaster are perpetually befalling the proud, or those that do wickedly; while on those who fear God's name the dawn of the sun of righteousness is forever breaking and growing to the perfect day. In the beams of the sun there are not only light and color, but rays which bear health and vitality to the world and to men; so in Jesus there is power to salvation. Notice how the Old Testament ends with the word curse, while the Christ's proclamation opens with Blessed.

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Chapter Summary: Malachi 3

¹  Of the messenger, majesty, and grace of Christ
⁷  Of the rebellion,
⁸  sacrilege,
¹³  and infidelity of the people
¹⁶  The promise of blessing to those who fear God