Malachi 3:18. "Spurgeon's Verse Expositions of the Bible". In verses 1-4 we can see love from (1) The Coming Lord (Malachi 3:1-2) and from (2) The Purifying Lord (Malachi 3:3–4). and that thought upon his name; either the name of the Father; not any particular name of his, by which he is known, but him himself; for, as Kimchi observes, his name is himself, and he himself is his name; and especially as he is in Christ, and proclaimed in him; and this is expressive of faith in him, love to him, and reverence of him: or the name of Christ; and not any particular name of his, unless it be Jesus the Saviour: but rather his person as the Son of God; his office as Mediator; and his blood, righteousness, and sacrifice: and it is not a bare thinking of him that is here intended, but such a thought of him as is accompanied with esteem and value for him, because of the dignity of his person, and the riches of his grace. They do not think badly of themselves, but the Lord thinks badly of them, and his judgment is always just. in Jer. In his commentary on Romans (where Paul quoted this Malachi passage in Romans 9:13) Leon Morris cited examples where hate clearly seems to mean something like “loved less” (Genesis 29:31-33, Deuteronomy 21:15, Matthew 6:24, Luke 14:26, John 12:25). It is an unfailing source of consolation to them so often as the Holy Spirit leads them to its green pastures, and makes them to lie down beside its still waters. It is always best to be right with God. Ye wanderers from God, take this invitation home to your hearts, and act upon it. what accusation do they bring against us to thee? 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 Matthew 24:3. for he is like a refiner's fire; partly by the ministry of the word, compared to fire, Jeremiah 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. JonahF19Apud Kimchi in Sepher Shorash. So De Dieu. The Paperback Bible presents the Bible by the Book and is designed to be portable, readable, and truly personal with ample margins for notations. The Targum is, "return to my worship, and I will look in my word to do well unto you, saith the Lord of hosts;'. (Words in red = Jehovah speaking) 3 “I will send my messenger, who will prepare the way before me. This chapter begins with a prophecy of John the Baptist, the forerunner of Christ; and of the coming of Christ, and the effects and consequences of it, with respect both to the righteous and the wicked; and it contains accusations and charges of sin against the Jews, intermixed with exhortations to repentance. Ye are cursed with a curse,.... Or "with penury", as the Vulgate Latin version; which, though not a proper rendering of the word, is the meaning of the curse they were cursed with; rain was withheld from them for their sins, and the earth did not bring forth its usual increase; wherefore there was want of food in all their land; their blessings were cursed, as in Malachi 2:2 for the following reason. See how hard taskmasters are put, by divine inspiration, with sorcerers, and adulterers, and false swearers. c. 9. sect. Finding the new version too difficult to understand? 113. The selfrighteous can always invent some excuse, or ask some question, as they did here: “Wherein shall we return?”. in ib. New International Version (NIV) Bible Book List. Malachi 1 Commentary 1856; G CAMPBELL MORGAN . 102. ברר. Breithaupt. We read, in Nehemiah 13:10, that “the Levites and the singers, that did the work, were fled every one to his field,” for they could not live at Jerusalem, because “the portions of the Levites had not been given them,” — their supply of provisions having been stopped through the meanness of the people who had thus robbed the Lord “in tithes and offerings.”. Mention is made of the priests and Levites, because these were so very corrupt in the times of Christ, and as appears from the preceding chapters. Taanith, fol. No. 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 BartenoraF23In ib. Malachi 3:10. Bring ye all the tithes into the storehouse,.... Or "treasury"F5אל בית האוצר "thesaurum", Junius & Tremellius, Piscator; "vel in domum thesauri", Pagninus, Montanus, Cocceius, Burkius. God is able, simply with a turn of his hand, or a glance of his eye, to enrich or to impoverish. INTRODUCTION TO MALACHI 3. Here begins an enumeration of the sins of the Jews, which were the cause of their ruin; and here is first a general charge of apostasy from the statutes and ordinances of the law, which they made void by the traditions of the fathers; and therefore this word is used as referring to this evil, as well as to express their early, long, and continued departure from the ways of God; which as it was an aggravation of their sin, that they should have so long ago forsook the ordinances of God. what have we to turn from, or repent of? Commentary on Malachi 3:13-18 (Read Malachi 3:13-18) Among the Jews at this time, some plainly discovered themselves to be children of the wicked one. But ye said, Wherein shall we return? and have not kept them, but transgressed them by observing the traditions of men, Matthew 15:3 so it is an instance of the patience and forbearance of God, that they were not as yet consumed; and of his grace and goodness, that he should address them as follows: Return unto me, and I will return unto you, saith the Lord of hosts; this message was carried to them by John the Baptist, the forerunner of Christ, and by Christ himself, who both preached the doctrine of repentance to this people, Matthew 3:2. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, with the LORD of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts. In his commentary on Romans (where Paul quotes this Malachi passage in Romans 9:13) Leon Morris cites examples where hate clearly seems to mean something like "loved less" (Genesis 29:31-33, Deuteronomy 21:15, Matthew 6:24, Luke 14:26, John 12:25). 1 It is simply incredible to us that he failed to include all of Malachi 3 in such an analysis, for the first verse ( Malachi 3:1 ) of this chapter is one of the most brilliant and revealing prophecies of Jesus Christ in the whole Bible. , as some render the word, and will have a different view of things, and change their minds and language; or they that feared the Lord, who at the time before spoken of will have a new turn of thought, and another and clear discerning of persons and things, and better judge of the dispensations of Providence: some that refer this to the resurrection of the dead, and the last judgment, understand it, as Abarbinel does, of the returning of souls to their bodies, when indeed the difference between persons after described will be very discernible; but it seems to refer to the time of Christ's first coming, and Jerusalem's destruction: and discern between the righteous and the wicked; the difference between such who are really and truly righteous, who are here meant, even such who believe in Christ, and are justified by his righteousness; and those that are wicked, as all by nature are: though sometimes this character designs the more profane and abandoned, and even professors of religion; the difference between these is not always easily discerned; as for the righteous, they are not known and discerned by the world; and by reason of afflictions, temptations, and sins, they are apt to judge wrong of themselves; and sometimes are so left to fall into sin, that they look like others: and there are wicked men under the appearance of righteous men, as were the Scribes and Pharisees in Christ's time; but by the destruction that came upon them, and the preservation of such as believed in Christ, it was discernible who were wicked, and who were righteous; indeed, at the last day, this difference will be more visible; in the bodies of the righteous, which will be raised glorious, when those of the wicked will not; in their souls, having on the wedding garment, the robe of Christ's righteousness, and perfectly holy; and in their situation, being set at Christ's right hand, and the wicked at his left; and by the characters that will be given of them by the Judge, and the different sentences passed and executed on them: between him that serveth God and him that serveth him not; that is, between such persons that serve the Lord, and him only, privately and publicly, in righteousness and true holiness, in spirit and in truth, with faith and fervency, with reverence and fear, heartily and willingly, seeking his glory, without any dependence on their services; and those that are ungodly, or only outwardly serve the Lord, for sinister ends, and with selfish views, and according to their own inventions, and the traditions of men, and not the will of God, as the Scribes and Pharisees; between whom, and Christ's sincere disciples and followers, the awful day, described in the next chapter Malachi 4:1, will make a manifest difference. Yet ye have robbed me. And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:16. and storehouses. Most people in the world have no experience of lasting joy in their lives. this is the true language of the Pharisees in Christ's time, who, touching the righteousness of the law, were blameless in their own esteem, and were the ninety and nine just persons that needed not repentance, Luke 15:7. ; that is, have observed that which he commanded to be observed; this respects not any single and particular ordinance, but every ordinance of God: the Sadducees of those times seem designed, who denied the resurrection of the dead, and a future state of rewards and punishments, and so might well conclude it in vain to serve God: and that we have walked mournfully before the Lord of hosts? For I am the LORD, I change not; therefore ye sons of Jacob are not consumed. But who may abide the day of his coming? Finding the new version too difficult to understand? All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855. That they may offer unto the Lord an offering in righteousness; themselves, their bodies and souls; the sacrifices of prayer, praise, and alms deeds; to the offering up of which in righteousness, in sincerity and truth, in an upright way, it is necessary that a person should be purified by the blood of Christ, and sanctified by the grace of his Spirit. 1999. Hist. rad. There were the tithe or tenth part of all eatable things paid to the Levites, and out of this another tithe was paid by the Levites to the priests; and there was another tithe, which some years the owners ate themselves at Jerusalem, and in others gave them to the poor; and these were called the first tithe, the tithe out of the tithe, the second tithe, and the poor's tithe; though they are commonly reduced to three, and are called first, and second, and third, as they are by Maimonides; who saysF6Hilchot Maaser Sheni, c. 1. sect.
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