The People’s CourtMalachi 2:17–3:5

Main Idea: God’s complaint against Israel includes their accusation of divine injustice, but God defends His justice, promising vindication through His appointed messenger who will purify the priests and judge Israel.

1. Introduction: God’s Weariness with Israel’s Complaints
2. Israel Accuses God of Injustice for Allowing the Wicked to Prosper (2:17).
3. God Defends His Justice, Promising Vindication through His Appointed Messenger (3:1).
4. God’s Promised Vindication Begins with the Purification of Israel’s Priestly Leadership (3:2-3).
5. God’s Promised Vindication Culminates with the Judgment of His People Israel (3:4-5).
6. Conclusion: Christ as the Promised “Messenger of the Covenant,” the One in Whom God Delights

Introduction: God’s Weariness with Israel’s Complaints

Malachi begins this section with an expression of exasperation. “You have wearied the Lord with your words.” The people, once again, have complained. They have doubted God’s promises. They have resisted Him for the last time. In this passage the Lord assures them He will answer them, but it may not be in the way they envisioned. His covenant promises will come to pass through judgment and the promised messenger. So the Lord takes the people to court.

Israel Accuses God of Injustice for Allowing the Wicked to Prosper (Malachi 2:17)

In Malachi 2:17 the people of God question the Lord’s justice, evoking an answer. There are three stages of the interrogation. First, there is an accusation. God accuses the people through His servant, Malachi, when he says, “You have wearied the Lord.” The word wearied describes exhaustion from physical labor and is interchangeable with the word annoyed. It also means to be agitated by something or someone; in this case, the people of Israel have aggravated God.

Second, there is a rebuttal. The people respond defensively to Malachi’s accusation. And why would we expect anything different from them? They ignorantly respond, “How have we wearied Him?” They want to know precisely where they have wandered astray.

Finally, there’s the validation. Malachi is explicit about their wearisome ways. The people had effectively been saying that evil people were being blessed and God was letting it happen. Basically, the people are becoming impatient with the rampant immorality and the political corruption in Israel. They say, in essence, “God, why are you making the wicked prosper? Do you find joy in their transgressions? Where is your justice?” Through reflection on the law and their ancestral history, the people of Israel should have realized that God is always just. Deuteronomy 28 makes it clear that the people of the covenant will receive blessings if they obey and curses if they do not. But justice comes according to God’s timetable and not that of the Israelites.

Questioning how the wicked can receive blessing is found throughout the OT. In fact, five books handle the question directly: Job, Psalms, Habakkuk, Jeremiah, and Ecclesiastes. But this is still a prevalent question today. How can the wicked prosper?

In this passage, however, God is not interested in providing an explanation for why He, as they perceived, showers blessings on sinners. However, God does take the opportunity to pinpoint the hypocrisy of His people. The Israelites pointed the finger at God when they should have pointed it back at themselves. By provoking an interrogation of God, the people opened a door for God to critique their lives and lifestyles.

God Defends His Justice, Promising Vindication through His Appointed Messenger (Malachi 3:1)

God promises to send His appointed messenger to announce His coming judgment. Who is this messenger? We see in Malachi 4:5 that Elijah is this forerunner, the one who comes and prepares the way of the Lord. But the only other place in the Bible where this Hebrew phrase means to “prepare” or “clear obstacles” is in Isaiah 40:3-5:

A voice of one crying out: Prepare the way of the Lord in the wilderness; make a straight highway for our God in the desert. Every valley will be lifted up, and every mountain and hill will be leveled; the uneven ground will become smooth and the rough places, a plain. And the glory of the Lord will appear, and all humanity together will see it, for the mouth of the Lord has spoken.

Each of the four Gospel writers associate the messenger of these verses with the ministry of John the Baptist (Matt 3:1-12; Mark 1:2-8; Luke 3:2-18; John 1:6-8, 19-28). The question arises, How does John the Baptist prepare the way for the coming of the Lord? In the first century, and even centuries before that, the Jews believed that a person prepared for the Lord’s arrival with one’s body. That is, an individual removed distractions or impediments that would hinder holiness and, in turn, would hinder intimacy with God. The Essene sect, also known as the Qumran community, typified this process.

Many scholars suggest John the Baptist was an Essene (Hutchison, “Was John?,” 1). There are a number of similarities between the Essenes and John. First, like the Essenes, John the Baptist separated himself from the rest of society by living and preaching in the wilderness. The wilderness in Israel was not thick forests of bushes and trees. It was a barren desert. Living in these difficult, impoverished conditions demonstrated that John, like the Essenes, did not cling to the things of this world. Rather, he focused on preparing the way for the coming of the Lord.

Second, the Essenes were known for their ritual baptisms. To maintain their cleanliness and, therefore, their ritual holiness before the Lord, the Essenes baptized themselves in a mikvaot, a purification bath, which was necessary for the induction of a new member.

Although there are some similarities between John the Baptist and the Essenes, there are a number of differences that must be addressed. First, although John segregated himself from society, he eventually emerged from the desert. The Essenes, on the other hand, remained in the desert until the Roman military massacred them in AD 68. Second, John baptized people once, in response to their repentance. In this way, he prepared the way of the Lord. The Essenes, on the other hand, baptized themselves continuously, at least three times a day. Third, and most importantly, John the Baptist recognized Jesus as the Messiah, whereas the Essene community overlooked Jesus and continued to wait for the coming of their “Teacher of Righteousness.”

If this messenger who prepares the way was meant to point to John the Baptist, then what is God talking about when He says, “Then the Lord you seek will suddenly come to His temple, the Messenger of the covenant you desire—see, He is coming”? The temple referred to here is the second temple, the one that was built by Zerubbabel and spoken of by Haggai and Zechariah. Also, it is the temple into which Jesus entered a week before His death. So, who is the approaching “Messenger of the covenant?” He is the Christ, Jesus of Nazareth, God incarnate. Jesus’ entry into the temple precincts during the week of His passion is the fulfillment of this prophecy. John the Baptist prepares the way of the Lord by summoning the people of Israel to repentance. With the scene set, God, in the form of man, enters His temple and evaluates His people.

The connection between 3:1 and 2:17 is marked with the word delight. Malachi 2:17 states: “Everyone who does evil is good in the sight of the Lord, and he delights in them” (ESV). The people claimed that God delighted in evil. But what God explains is that the Messiah, “in whom you delight” (ESV), is approaching not to bless the Israelites; rather, He is coming for their condemnation “suddenly.” “Suddenly” does not mean “quickly.” “Suddenly” refers to the way He will come—at a moment the Israelites least expect, similarly to how He will return (1 Thess 5:2).

We see this same language in Matthew 21:12-13 (cf. Mark 11:15-18; Luke 19:45-47; John 2:14-16). The Jews are going through the routine in the temple of exchanging money. The merchants are corrupt, but perhaps of even more consequence, they are meeting in the court of the Gentiles and thereby keeping foreigners from worshiping the Lord of all. Suddenly, Jesus, with whip in hand, overturns the tables and says, “It is written, My house will be called a house of prayer. But you are making it into a den of thieves.” What is Jesus saying? At least in part He’s communicating, “This is my Father’s house and I’m claiming ownership of it. What you see here is a foreshadowing of the cleansing that is on the horizon.” The warning has been given. Although the people had heard the words of Malachi, sadly, they did not heed them. God is both the proclaimer of the messenger and purifier of His people.

God’s Promised Vindication Begins with the Purification of Israel’s Priestly Leadership (Malachi 3:2-3)

First, we witnessed the people’s interrogation of God. Next, we were reminded of God’s promise to send His messenger. Now, we see the need for purification of the priesthood. God does not commence by judging and cleansing the common Israelite; He starts by purifying the once-holy priesthood.

Malachi 3:2-3 cannot be about Jesus’ first coming, since Jesus did not come to refine, but to redeem. Jesus came to give His life up as a sacrifice for all of mankind. He came to emancipate sinners and establish His kingdom. At His second coming, though, He will act as judge and purifier. Martin Luther said, “There are only two days on my calendar. This day and that day.” For the Israelites, there were only two days on the calendar: today and the Day of the Lord. In the same manner, there are only two days that should matter to believers: today and the day Jesus returns to test our worth.

The passage is not a warning of destruction but a promise of purification. Malachi assures the people that the Messiah brings with Him the refiner’s fire. What is a refiner’s fire? It is a fire used to refine precious metals. Gold, silver, copper, and other metals are heated until they liquefy. The dross (i.e., impurities) floats to the top where the refiner can skim it off. Once the process is complete, the metal is free of impurities and, therefore, of greater worth and usefulness.

For Christians there are two forms of purification. The first takes place while we are on earth. Did you know that God’s divine instrument for molding and making us into the image of Christ is pain and suffering? He disciplines those whom He loves. Hebrews 12:5-6 and 11 explain it this way:

And you have forgotten the exhortation that addresses you as sons: My son, do not take the Lord’s discipline lightly or faint when you are reproved by Him, for the Lord disciplines the one He loves and punishes every son He receives. . . . No discipline seems enjoyable at the time, but painful. Later on, however, it yields the fruit of peace and righteousness to those who have been trained by it.

We are being purged here on earth from impurities, but we will finally be purified at the mercy seat. Every believer will experience testing, as through fire, before glorification. Read 1 Corinthians 3:11-15:

For no one can lay any other foundation than what has been laid down. That foundation is Jesus Christ. If anyone builds on that foundation with gold, silver, costly stones, wood, hay, or straw, each one’s work will become obvious, for the day will disclose it, because it will be revealed by fire; the fire will test the quality of each one’s work. If anyone’s work that he has built survives, he will receive a reward. If anyone’s work is burned up, it will be lost, but he will be saved; yet it will be like an escape through fire.

Only that which glorifies our Lord will stand the test of divine fire. The sin nature with which we have been cursed will be destroyed and we will be conformed to the image of Christ.

It is important, therefore, to examine daily the landscape of our spiritual lives. Scripture consistently reminds readers to examine themselves. Examination of works today is better than elimination of blessings tomorrow. So praise God for purging us through suffering. The goal of God is to conform us into the image of His Son. It is not to make us happy. It is not to keep us healthy. It is not to make us wealthy. It is to conform us into the image of His Son (Rom 8:29).

God’s Promised Vindication Culminates with the Judgment of His People Israel (Malachi 3:4-5)

There is a final aspect to the text. We have seen the interrogation of God, the promise of the messenger’s coming, and the purification of the priest of God, but now we see the examination of Israel by God, the Judge. When judgment comes, the people will begin offering pleasing sacrifices in Jerusalem.

God expands the purification from the priests to the Israelites as a whole. God summons a star witness: Himself. He is the only one who can be trusted to act as an honest and discerning witness to the transgressions of His people. He is charging the nation for participating in four prohibited acts, each of which stems from not fearing the Lord: sorcery, adultery, lying, and oppressing vulnerable members of society.

Sorcery refers to when the people look to other places, whether to foreign gods or simple magic, for power and might. The people desire something or someone other than God, which exposes their lack of fear toward Him. Like sorcery, both adultery and lying were explicitly prohibited in the Ten Commandments. The covenant people, marked by the fear of the Lord, were to remain faithful to their partner and honest before God. In these sins, the people’s heart was revealed.

By oppressing the most vulnerable in society, Israel betrayed that they had forgotten their history. Throughout the Old Testament, God reminded Israel to care for the helpless because Israel had been a helpless nation in Egypt, yet the Lord set His heart to care for her (Exod 22:21). In oppressing the weak, the Israelites displayed conscious amnesia of the grace the Lord had extended to them.

You see, the fear of the Lord preserves us for the Day of Judgment. It teaches us to live in light of God’s grace and mercy. Without this proper fear, we are prone to forget the radical nature of the good news of the gospel and to wander from our covenant God. If we lack fear, we may be judged through fire to be lacking worth, showing that we had never truly surrendered to God in the first place.

Conclusion: Christ as the Promised “Messenger of the Covenant,” the One in whom God Delights

The good news of Malachi 2:17–3:5 is that there was a “Messenger of the Covenant” who would come. He upheld the covenant between God and Israel in His life, and He sealed the covenant in His blood at the cross. Every time Christians take the Lord’s Supper they proclaim that the messenger has come and He will come again. We look back at His faithfulness, resting in the promise of His grace. In the courtroom of heaven, Jesus’ blood will be our plea. And by His power, looking forward to His return, we live with a reverential fear of the Lord, doing good works that will be tested and approved, fully pleasing to God, just like our King Jesus.

Reflect and Discuss

1. Have you ever looked around and thought that the wicked were prospering and the righteous were being mistreated? How did you respond?
2. How have you wearied the Lord with your sin in the past? How does this text warn us against such a sinful practice?
3. How is it comforting to know that God will come to judge the world? How should we Christians anticipate this judgment?
4. There are two messengers in this text. What are the roles of each one, and how are they fulfilled in the New Testament?
5. Why do you think the Lord starts with the priests and then moves to the other people? Where else can we see this principle in Scripture?
6. What does it mean to only have two days on your calendar: this day and that day? How can this help you keep perspective in this life?
7. If Christians are in Christ and are fully accepted by God through Him, why are they still judged on their works? Is this inconsistent?
8. What is the purpose of God’s purifying process in our lives? Read 1 Peter 1:6-7 for more insight.
9. What does the imagery of 3:2-3 reveal about God’s work in our lives? How have you seen this process play out in your life?
10. What acts do you do that reveal a lack of “fear of the Lord”? Examine your heart and consider why you still chase after these things.