Down to Earth But Heavenly Minded

What does Malachi Chapter 3 mean?

Malachi’s prophecy takes the form of a wave, which flows back and forth through several topics. Chapter and verse divisions don’t make this clear. Malachi, meaning “My Messenger,” delivers three main lessons, each divided into two halves. The halves are mirrored around a central point, so the prophet’s ideas cycle through similar themes, forwards and backwards. Unlike other prophets, Malachi speaks in the form of a dialogue. For almost every accusation, Israel responds with doubt and apathy.

Malachi’s first message, to Israel’s priests, ended in Malachi 2:9. The second message, scolding Israel for her unfaithfulness, began in Malachi 2:10 and runs through Malachi 3:6. The criticism of this particular lesson comes in two parts. First, Israel is marrying those who worship other gods (Malachi 2:11). Second, the men of Israel are divorcing their Jewish wives in order to marry these pagan women (Malachi 2:14). This, God described as an act of spiritual violence, condemned in the strongest terms (Malachi 2:16). That condemnation ends the first half of Malachi’s second message.

Chapter 2 verse 17 began the second half of Malachi’s second message. There, Israel delivers an arrogant, dangerous set of spiritual criticisms of God. Specifically, the claims that God allows the wicked to prosper, and that He is not demonstrating His justice on earth (Malachi 2:17). This is an unwise attack on God. At the very least, each person should recognize their own sin and wickedness (Romans 3:10). Asking God to judge means asking to be judged.

Chapter 3, then, begins with God’s promise to do exactly what Israel is—hypocritically—asking for. God will send a messenger to proclaim the imminent arrival of the Messiah (Malachi 3:1). And, one day, that Promised One will rule with all of God’s power. This, however, will be a day of judgment and division. God’s holiness and judgment is described in terms of fire and potent chemicals (Malachi 3:2). The second message of Malachi’s prophecy ends with a stinging rebuke of Israel: the only reason they have not been annihilated is the unchanging faithfulness of God (Malachi 3:6).

Verse 7 begins the final message delivered to Israel by Malachi. Here, God accuses the people of “robbing” Him by withholding His required tithes and offerings (Malachi 3:8). God’s covenant with Israel included both blessings for obedience and curses for disobedience. Israel complains about their sad state, but fails to see that this is exactly what God promised them in return for unfaithfulness.

The end of Malachi chapter 3 takes a somewhat more hopeful tone. At least some of the priests and people of Israel were still faithful. They responded to Malachi’s message as God intended. As a result, God makes a promise to remember their faithfulness (Malachi 3:16). Chapter 4, which is very short, transitions into a contrast of the fates of the righteous and the wicked. In context, these are those who follow God, with those who do not, respectively.

This last lesson from Malachi is an appeal for Israel to return to her former faithfulness. God’s judgment is coming, sooner or later.

Chapter Context
Malachi’s first message, to the priests, ended in chapter 2. The prophecy then shifts to accuse Israel of unfaithfulness across chapter 2 and the beginning of chapter 3. The final message covers the last half of chapter 3 and all of the short fourth chapter. This last warning is centered on Israel’s failure to pay God His tithes and offerings, as well as a promise to send Messiah to judge all sin.

Verse by Verse

Verse 1. “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts.

In Malachi 2:17, Israel throws an arrogant, ignorant accusation at God. This claim is so common, and so vapid, that God Himself is described as “wearied” by it. Specifically, Israel has complained that those who do evil seem to be blessed by God, and then asked “Where is the God of justice?” Israel is comparing themselves to the world, and criticizing God for not dealing more harshly with those they see as sinners.

Given all that the book of Malachi describes, this is an unwise attitude. The priests of Israel have been disobedient (Malachi 1:6–7). The people have been unfaithful (Malachi 2:10–11). And yet, they have the nerve to ask—sarcastically, it seems—where the “God of justice” is. The upcoming verses will show God’s response: brace yourselves, because you’re going to get what you wished for. Asking God to judge means asking to be judged, as His judgment applies to all people at all times.

This verse specifically promises a messenger, echoing the prophecy of Isaiah 40:3. Jesus will confirm this prediction’s fulfillment in the person of John the Baptist (Matthew 11:7–10). Malachi’s prophecy is the last word from God given to Israel for four centuries, with John the Baptist being the next prophetic figure to emerge.

Separately, this verse predicts the return of the Lord to His temple. This is not the same person, time, or event as the messenger who “prepares the way,” as mentioned in the first part of this verse. This prediction echoes passages such as Ezekiel 43:1–5 and Zechariah 8:3. As such, it is a prediction of the end times.

Notice that Malachi includes two remarks which almost certainly are meant to be sarcastic. God is referred to as one “in whom you delight,” and “whom you seek.” Given the apathy and disobedience of Israel, this is hardly a compliment. More likely, it’s a mocking response to Israel’s snide question posed in Malachi 2:17.

Verse 2. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner ‘s fire and like fullers ‘ soap.

Israel’s complaint about God’s judgment (Malachi 2:17) is short-sighted. Worse, it’s hypocritical. God’s judgment is powerful, and applies to all people, not merely “other people,” as Israel seems to think. This verse asks a rhetorical question about who, among men, can withstand the judgment of God. The assumed answer, of course, is that no one can.

Two analogies are used here to describe God’s judgment. Precious metals are refined using fire. Materials like gold and silver melt, but don’t burn, at temperatures where other materials burst into flames. Heating these metals destroys impurities, leaving only the pure alloy. God’s judgment is often symbolized by fire for this reason (Malachi 4:1).

Various translations of the Hebrew term bo’rit mekabbesim all include the same basic idea: cleansing. The reference is to a form of lye, or potash, an extremely strong soap. This is the kind of material used to dissolve impurities and bleach clothes. Just as the refiner’s fire removes what is impure, destroying what’s undesirable, so too does this “fullers’ soap” wash away stains and spots.

Verse 3 will remind readers that God’s first priority for purification will be the priesthood (Malachi 2:3–4).

Verse 3. He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness to the Lord.

The first accusation brought in Malachi was targeted at the priesthood, for offering impure sacrifices (Malachi 1:6–8). As a result, God threatened to remove impurities from His sanctuary in the same way that priests discarded animal wastes (Malachi 2:3). Here, the same purification is in mind. The priesthood will be “refined.”

A “refiner’s fire” is the process used to remove impurities from precious metals. Since the heat required to melt silver and gold is enough to destroy other materials, this is the method used to generate purer alloys. Here, that metaphor is being applied to the priesthood of Israel. The tribe of Levi was charged with caring for the temple, and only Levites could be priests. Rather than abandon them (Malachi 1:2–5), or destroy them (Malachi 3:6), God plans to refine them. Of course, this means passing through the fire.

Earlier, it was said that God would prefer no sacrifice at all, as opposed to offerings which were inappropriate and indifferent (Malachi 1:10). Part of the purpose of His refining is to restore the worship of His people to something worth accepting (Malachi 1:11). While this may start with the priests, the people also have impure behaviors which need to be purged (Malachi 2:11–13).

Verse 4. Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years.

In several places in Malachi, God indicates that He will no longer accept the offerings of Israel (Malachi 1:10; 2:13). In the case of the priests, this is because they are offering blemished animals (Malachi 1:8). In the case of the people, it is due to their rampant divorce, idolatry, and marrying of non-believers (Malachi 2:11, 14). God goes so far as to say that no worship at all is better than hypocritical, indifferent rituals (Malachi 1:10).

Verses 2 and 3 of this chapter explained that God’s plan is to “refine” the priests of Israel. Refiners used fire to melt silver and gold; the heat would burn out the undesirable contaminants. In this way, God’s judgment will “burn out” the impure and inappropriate from His people, and leave offerings truly worthy of Him. As verse 5 will show, however, this will not merely be limited to the priests, but will also “refine” all of Israel.

Malachi noted, earlier, that there was a time when Israel honored God correctly (Malachi 2:4–5). The problem with the current situation is not that God has broken His promise. In fact, He has changed nothing (Malachi 3:6). What has changed, for the worse, is the attitude of Israel.

Verse 5. “Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts.

Malachi 2:17 records Israel’s arrogant and hypocritical question thrown at God: “Where is the God of justice?” In short, the claim is that God is not doing enough to punish the wicked. Of course, what Israel has in mind is other nations, and other cultures, and other people. God’s response here, in verse 5, is “be careful what you wish for.” Asking God to deal with sin in the world means asking God to deal with the sin in us, and our own lives, first and foremost.

God’s judgment will not be somewhere far away, or aimed at other nations, leaving Israel untouched. On the contrary, His judgment will begin with Israel: He will “draw near” for judgment. The sins listed in this verse can all be found condemned in the Law of Moses.

Though this book, and these words, are specifically directed at the nation of Israel, there are principles which can be applied to modern Christians. First, we need to consider our own sins before we demand that God judge the sins of others (Matthew 7:3–5). Likewise, before God’s people can expect to honor Him, and serve Him, we need to experience purification. Suffering and persecution may be God’s ways of “refining” His church in preparation for what lies ahead.

Verse 6. “For I the Lord do not change; therefore you, O children of Jacob, are not consumed.

This verse is often cited as proof that God is unchanging and constant. This is a valid point to take from this part of Scripture. At the same time, there is an additional idea being put forward here. The key concept in this verse is the word “therefore.” This links the two points being made in the proper order.

Malachi began with a reminder that God’s judgment can result in the destruction of an entire nation (Malachi 1:1–4). Edom sinned, and was eventually obliterated. Israel, on the other hand, has been preserved by God. At one time, Israel honored God the way He intended them to (Malachi 2:4–5). In Malachi’s day, the people had moved away from God, to improper sacrifices (Malachi 1:7–8), divorce (Malachi 2:14), and paganism (Malachi 2:11). What this verse points out, in clear terms, is that Israel’s survival is not because of their own merit. Quite the opposite—they deserve severe punishment (Numbers 18:32). The one and only reason they have not been annihilated is because God does not change, and so His promises are secure.

This would have been quite a sobering message for the people of Malachi’s day. They have “wearied” God with their sin (Malachi 2:17). God is not saying, “you have survived because you deserve mercy,” or even “because I love you, you remain.” Malachi is specifically saying that Israel owes its survival entirely to the faithfulness of God. In other words, it is only His unchanging and perfect promises which have kept Israel from suffering the same fate as Edom.

Verse 7. From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the Lord of hosts. But you say, ‘How shall we return?’

This verse begins the last of Malachi’s three major messages. Unfortunately, Israel has a long track record of disobeying God, despite all of His blessings (Deuteronomy 31:27–29). At the time Malachi delivered this prophecy, Israel was at the end of a particularly long decline. Hosea depicts Israel as prone to error, but repentant. Ezekiel shows Israel to be blatantly disobedient and unrepentant. Malachi now sees Israel as so numb and distant from God that they hardly even recognize their own mistakes.

Verse 6 was an explicit statement of God’s faithfulness, despite Israel’s sin (Deuteronomy 4:30–31). Here, God is calling on Israel to be faithful, so that they can experience the blessings of His covenant with them. As with the other accusations in Malachi’s prophecy, Israel replies with doubt and disbelief. Their response does not mean, “what should we do,” but rather means, “why would we need to come back?” In other words, they question whether they have any problems to fix in the first place. Israel has drifted so far from God that they don’t even recognize that they’ve fallen away.

Context Summary
Malachi 3:7–12 is both a reminder and an encouragement to Israel. God’s covenant through Moses included positive promises, in response to obedience. However, it also included negative consequences, in response to defiance. Israel has been ”robbing” God by failing to pay His tithes. Israel’s lack of success, in this case, is partly because of their own disobedience. Even so, God promises to restore Israel’s fortunes if they will be faithful. Though often mis-applied, these requirements and promises are meant only for Israel, not all believers at all times.

Verse 8. Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions.

The question asked by Malachi is meant to be an expression of shock and disgust. It’s a rhetorical question, assuming a negative answer. All the same, this is exactly what Israel has been doing. Robbing a person is not only immoral, it’s a sign of contempt. Robbery assumes a certain amount of power, or at least a weakness in the one being robbed. As is typical for the dialogue of Malachi, Israel questions whether they have even committed this crime.

The “robbery,” in this case, is Israel withholding the tithes required by the Law of Moses (Leviticus 27:30). Malachi’s prophecy is structured in several waves, rolling back and forth through the same topics. This verse is part of Malachi’s fifth “oracle.” Its mirror-image is the second oracle, found in Malachi 1:6–7. There, Israel’s priests are criticized for bringing offerings which are improper and impure. Here, Israel is criticized for bringing offerings which are too small. The people are holding back from God what He has told them to give.

The reference to robbery is key to understand God’s perspective on this sin. Israel is not being accused of being stingy, or unloving. They are charged with robbing God. That implies taking something which belongs to someone else. God clearly sees this tithe as something which belongs to Him, not to Israel. To withhold it is to steal what Israel has no right to possess.

It is key to remember that this verse, and the accusation, are in the context of the Old Testament law. This is part of the covenant between the nation of Israel and God. Tithing is not a universal, eternal law applied to all people at all times. The requirement, the blessings, and the curses of this rule are exclusively between Israel and God.

Verse 9. You are cursed with a curse, for you are robbing me, the whole nation of you.

According to the covenant between God and Israel, the people were to bring 10 percent of everything they possessed to the temple. This not only supported the Levites, who maintained the temple, it was also used to care for widows, orphans, and others (Leviticus 27:30). Verse 8 indicated that Israel has been “robbing” God by keeping these tithes and offerings. Since Israel was violating the covenant, they could expect the promised curses (Deuteronomy 28:15–68).

Verses 10 and 11 describe God protecting Israel from economic hardship, if they will honor the covenant. So, the curse being mentioned here is likely agricultural. Given the complaints of the people in this book, and their continued domination by Babylon, this was probably a time of financial and social hardship for Israel. It’s common for humanity, in all generations, to defy God, then blame Him for the consequences of our own sin. In this case, that complaint is doubly hypocritical, because these very consequences were explicitly promised by God if Israel broke the covenant!

As with verse 8, and the upcoming promise of verse 10, context is key to complete understanding. Malachi’s criticism, like the law of Moses, is meant for the nation of Israel. While we can draw principles for modern faith from this book, the covenant agreement being discussed here, including the requirement of tithing, is meant for the nation of Israel. This is not a regulation applied to all people at all times.

Verse 10. Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need.

This is one of the more popular Scriptures cited by the so-called “Prosperity Gospel,” despite it having no bearing on a modern believer. As with verses 8 and 9, this entire discussion is directed at Israel, and within the context of the covenant between God and that nation. Those promises are still in effect, but they apply in literal terms only to those under that covenant: Israel. This verse, in no sense, implies a guarantee from God that those who donate to His cause will be materially blessed. The general principle is sound: we ought to work for the will of God rather than for our own ends (Matthew 6:19–20; 2 Corinthians 9:6–12). However, God does not guarantee wealth or success to the Christian believer, under any circumstances.

This promise reflects back to Deuteronomy 28. In that passage, God describes a series of blessings (for obedience) and curses (for failure) tied to Israel’s faithfulness to their covenant with Him. Ancient agriculture was particularly vulnerable to insects and other natural dangers; so the pledge made over verses 10 and 11 seems to relate specifically to keeping such harms at bay.

The “storehouse” most likely means a particular area of the temple used to house tithed grain and other resources (Nehemiah 10:38).

Verse 11. I will rebuke the devourer for you, so that it will not destroy the fruits of your soil, and your vine in the field shall not fail to bear, says the Lord of hosts.

Israel’s covenant agreement with God included both positive and negative promises. If Israel complied, God had promised blessings. If Israel disobeyed, God vowed consequences (Deuteronomy 28:15–68). Verse 10 was an appeal for Israel to honor this agreement by bringing “the full tithe” to God’s house. Prior verses, such as Malachi 3:8, explained that withholding part of God’s required tithe was an act of robbery.

In this case, it seems that the primary benefit promised is agricultural. Compared to modern farmers, ancient cultivators struggled greatly to combat insects and other natural threats to their crops. God’s assurance that “the devourer” would not affect their crops is a promise of prosperity, so long as Israel honors their end of the agreement.

As with prior verses, it’s important to remember that this two-sided covenant is between Israel and God, not between God and all Christian believers. In other words, this part of Malachi does not ensure material prosperity to believers who serve, donate to, or tithe on behalf of God. God certainly blesses those who are generous towards His church (Philippians 4:14–19), but this is not always a material return.

Verse 12. Then all nations will call you blessed, for you will be a land of delight, says the Lord of hosts.

The end result of Israel’s obedience (Malachi 3:10–11) will be prosperity so obvious that the Gentile world will be taken aback. This is an important incentive at this particular point in Israel’s history. The Jewish people are rebuilding their homeland, but are still under the control of Babylon (Malachi 1:8). They are spiritually frustrated and bitter over what they see as a lack of justice being done to the wicked people in the world (Malachi 2:17). This verse points out that following God’s will is the surest way to restore their fortune and their reputation.

Part of the context of this promise is the Mosaic covenant between Israel and God. The guarantee of blessing, like the threat of punishment, is targeted at Israel in particular, not the world in general. The overall concept of “reaping what you sow” is certainly valid for the Christian believer today (2 Corinthians 9:6–12). However, God does not guarantee material wealth, or health, or success, to those who follow Him. God’s true treasures are heavenly (Matthew 6:20), not material.

This verse marks the mid-point of Malachi’s third and final message to Israel. The remainder of the book will be a direct condemnation of Israel’s blasphemous attitude and a plea from God for His chosen people to turn back to Him.

Verse 13. “Your words have been hard against me, says the Lord. But you say, ‘How have we spoken against you?’

Malachi is unique among the prophets for using a dialogue, rather than simple declaration. Unfortunately, Israel’s responses to God’s accusations are not flattering. Between verses 13 and 14, God shows that Israel has been overtly disrespectful to Him. The Hebrew word translated as “hard,” “harsh,” or “stout” is hoz’qu, which literally means “strong.” In context, the term means “arrogant” or “courageous.” This is not simply complaining; this is blasphemy. And yet, at this point in history, Israel is so spiritually numb that they do not recognize their own sin.

A key problem facing Israel was a lack of respect for the Mosaic covenant. The promises between God and Israel, made through Moses, included both positive and negative consequences (Deuteronomy 28). If the people obeyed, they would experience blessings. If they were defiant, they would be cursed. Verse 14 shows the same error Israel has demonstrated previously in Malachi: they disobey God, then blame Him when bad things happen. This is hardly a problem unique to ancient Israel; modern people do exactly the same thing on a daily basis.

Context Summary
Malachi 3:13—4:3 shows that even as the nation of Israel has been unfaithful, there are individuals among the people who are faithful. At the very least, they are willing to respond to God’s correction. As a result, God promises to protect them from the upcoming wrath. This reckoning is described in dramatic, fiery terms. Part of the purpose of this particular judgment is to distinguish the wicked from the righteous. In this case, those who follow God will be healed and set free. Those who do not will be completely consumed.

Verse 14. You have said, ‘It is vain to serve God. What is the profit of our keeping his charge or of walking as in mourning before the Lord of hosts?

Verse 13 described this attitude as “hard against” God. In context, the Hebrew word hoz’qu means “arrogant,” so Malachi has already called out Israel for being disrespectful and unfair towards God.

The irony of Israel’s claim was addressed earlier, in Malachi 2:17. While the people complain about God failing to judge the wicked, they themselves act wickedly! The people disobey the commands of God, then criticize Him when they receive the exact punishment His covenant promised (Deuteronomy 28:15–68). In this verse, the same hypocrisy is on display. The people are treating God with contempt (Malachi 1:7–8; 2:11–14), then wondering why they are not being blessed by Him.

This is not a problem unique to ancient Israel. Modern believers, as well as non-believers, often attack God when they suffer for their own choices. We have a habit, as sinful people, of refusing to follow God, suffering as a result, then hypocritically claiming that there is no benefit to following God. In both cases, the people actually make one valid point. That is, the way they are worshipping God is, in fact, “in vain,” since God won’t respond to selfish, bitter, insulting forms of worship (Malachi 1:10). The fact that God has ignored their pleas is evidence that their approach to God is, in fact, impure!

The reference to “walking as in mourning” shows that Israel’s concept of spirituality is already becoming highly legalistic. As shown in earlier verses, neither the priests nor the people are following God as they should. Going through the motions, numbly rehearsing rituals and sacrifices, is not the same as seeking the face of God. And yet, the people seem to expect God to respond to this charade and bless them.

Note, also, that Israel is making another not-so-subtle dig at God. They ask why they should “keep His charge,” meaning they see no benefit to upholding their end of the covenant agreement. Not only does this imply that they are keeping it (they are not) but it implies that God is not making good on His side of the bargain.

This ignorant, arrogant attitude is further described in verse 15.

Verse 15. And now we call the arrogant blessed. Evildoers not only prosper but they put God to the test and they escape.’”

Malachi 2:17 presented a dangerous, hypocritical complaint against God. Namely, that He was not sufficiently punishing the wicked. God’s response, in the earlier verses of chapter 3, was to warn Israel that judgment was, in fact, coming. And it was coming to Israel first. Verses 13 and 14 detailed one of Malachi’s final accusations against Israel, which is that of blasphemy: speaking “harsh” words against God. These, and the attack here in verse 15, are similar to the criticisms of Malachi 2:17. Part of the suggestion being made is that God is not holding up His end of their covenant agreement.

Of course, the fact that God keeps His promises is the only reason Israel has survived long enough to make this complaint in the first place (Malachi 3:6). Neither the people, nor the priests, are obeying the commands of God (Malachi 1:7–8; 2:11–14; 3:8).

Israel has already been reminded that God has punished evil in the past (Malachi 1:2–5). He will purify His people at some point in the future (Malachi 3:2–4). And, according to the warning coming at the beginning of chapter 4, this judgment will be all-encompassing (Malachi 4:1).

Verse 16. Then those who feared the Lord spoke with one another. The Lord paid attention and heard them, and a book of remembrance was written before him of those who feared the Lord and esteemed his name.

This verse presents a sudden and interesting change in tone. Those who “feared the LORD” may be some of the same who were just accused of blasphemy (Malachi 3:13–15). They may be a completely separate group of people, who never fell into the sins ascribed to the priests and the people. Either way, even in this season of spiritual darkness, there are those in Israel who are committed to honoring God.

This makes verse 16 a tremendous encouragement during times where faithfulness is scarce. God promises, here, to remember the loyalty of those who respond to Him. In context, this is specific to the nation of Israel, but indicates an important aspect of God’s character. Whether the people repent and turn back, or stay faithful throughout, God vows to keep a record of their faith. This, more than likely, is exactly the response Malachi—a name literally meaning “My Messenger”—was hoping to get from his prophecy.

Verse 17 will detail how God’s remembrance of this repentance, or loyalty, will mean being spared from some of the wrath to come. Verse 18 puts this in terms of a separation between the wicked and the righteous, one made obvious to the world.

Verse 17. “They shall be mine, says the Lord of hosts, in the day when I make up my treasured possession, and I will spare them as a man spares his son who serves him.

In this context, “the day” is a reference to the time of ultimate judgment. This book of prophecy began by showing how God treated Edom differently from Israel (Malachi 1:2–5). Those God chose as His people were kept safe from the obliteration experienced by those who defied Him. This particular promise is tied more to repentance than to the nation of Israel, making it an interesting segue into the gospel which will come some four centuries later. These words are among the last to be delivered to Israel before this period of silence, ended by John the Baptist.

Also noteworthy is the reference to being spared “as a man spares his son.” Part of the promise of the gospel is adoption by God (Galatians 4:5; Ephesians 1:5). While this particular mention is not an explicit reference to salvation, it hints at a theme that later Scriptures will clarify.

Verse 18 will explain part of the purpose behind this rescue: to show the world the difference between those who belong to God and those who reject Him.

Verse 18. Then once more you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve him.

Verses 16 and 17 described the reaction of those who responded correctly to Malachi’s warnings. God promises to remember their faithfulness. This is an important vow, since the immediate context is one of severe judgment. Even though good people are often caught up in the consequences of other people’s sins, God does distinguish between those who follow Him and those who do not.

Malachi’s promised judgment is meant, in part, to show the world this exact divide. God’s coming retribution will demonstrate which people belong to God and which people defy Him. This will not be the first such distinction made by God. God’s plagues during the Exodus were meant, primarily, to show His superiority over the gods of Egypt. Other miracles during that time were dependent on the cooperation of the people—so those who obeyed were distinguished from those who rebelled.

The brief passage marked as chapter 4 will continue this message of judgment and promise. As with the end of chapter 3, God’s prediction includes both wrath for the wicked and protection for the righteous.

End of Malachi Chapter 3

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