Malaquias 3
John MacArthur · Citado em PreceptAustin
Malaquias 3
MacArthur says that "Because they (THE JEWS) did reject both John the Baptist and Jesus, there will be another who will come in the spirit and power of Elijah before the Second Coming of Christ (ED: See chart on the identification of the two witnesses in Rev 11:3-6+. Many interpret one of these witnesses as Elijah)." (MacArthur Study Bible) MATTHEW RECORDS: And His disciples asked Him, saying, “Why then do the scribes say that Elijah must come first? (ED: The disciples had just seen Elijah in the Transfiguration and they knew the Old Testament prophecy in Mal 4:5-6. So obviously Peter, James and John were wondering how the Elijah they had just seen fit with Malachi's prophecy that Elijah would appear before the Messiah appeared. In other words, they believed Jesus was the Messiah, but where was Elijah who was supposed to precede Elijah? It is a good question.)” And He (JESUS) answered and said, “Elijah is coming and will restore all things;12 but I say to you, that Elijah already came, and they did not recognize him (ED: Jewish leaders failed to recognize John the Baptist as the one prophesied about in Isaiah 40 and Malachi 3-4), but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.” 13 Then the disciples understood that He had spoken to them about John the Baptist (ED: A truth the religious leaders missed that John the Baptist had come not as the actual person Elijah but in the "spirit and power of Elijah" - see below). (Matt 17:10-13) LUKE RECORDS: For he will be great in the sight of the Lord, and he will drink no wine or liquor; and he will be filled with the Holy Spirit, while yet in his mother's womb. 16 "And he will turn back many of the sons of Israel to the Lord their God. 17 "And it is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous; so as to make ready a people prepared for the Lord." (Lk 1:15-17+) (See summary of John the Baptist) The Messenger (malak) of the covenant (Angel of the Covenant) - While His title "Adonai" points to Messiah's role as King, "Messenger" points to His role as Prophet. Indeed, Messiah presented the message, and at the same time was the personification of the message (Jn 1:1, 14+)! So here we seen that the Messiah would be the One to present the message about the covenant and would Himself inaugurate the New Covenant in His blood (Lk 22:20+, 1Cor 11:25), the New Covenant promised in the Old Testament (Jer 31:31-38+; see also discussion of the New Covenant in the Old Testament). (See also Angel of the LORD) He ("The Messenger of the Covenant") is the Mediator (mesites) of a new (kainos) covenant (diatheke), in order that since a death has taken place for the redemption (apolutrosis) of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. (Heb 9:15-note, cf Heb 7:22-note, Heb 8:6-note, Heb 12:24-note) Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, 21 equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. (Heb 13:20-21-note) Walter Kaiser sees covenant here as a more general reference - "The covenant referred to here is the single plan of God contained in the succession of covenants beginning with the covenants made with Eve (Ge 3:15), continuing with the covenants with Shem (Ge 9:27), Abraham (Ge 12:1–3), Moses (Ex 6:2–8), and David (2Sa7:12–19) and concluding with the renewal of that same, but progressively enlarged, covenant for the age to come (Jer 31:31–34)." See Henry Mahan's message below on The Messenger of the Covenant John Piper on Malachi 3:1 - Three Individuals Mentioned The first individual mentioned is "I"—"Behold, I send" - This "I" is identified at the end of the verse: "Says the Lord of hosts." The speaker is Jehovah, God the Father. (ED: BUT OTHERS WOULD INTERPRET IT AS THE LORD JESUS). The second individual mentioned is Jehovah's messenger who prepares the way. "Behold, I send my messenger to prepare the way before me." Who is this? Well the New Testament quotes this very verse to identify John the Baptist, the one who came to prepare the way for Christ (Matthew 11:10; Mark 1:2; Luke 7:27+). But you don't have to read in from the New Testament that this is a kind of prophet whom God would raise up in the last day. It says in Malachi 4:5+, "Behold, I will send you Elijah the prophet before the great and terrible day of the Lord comes." So the first messenger mentioned in Mal 3:1 that God will send to prepare his way is a kind of Elijah or one like Elijah. That is why Luke 1:17+ says that John the Baptist went before Jesus in the Spirit and the power of Elijah. The third individual mentioned in Mal 3:1 is "the Lord who comes to his temple." "And the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight." The Identity of the Third Individual This is another messenger, different from the first. Who is this person? Three things point to the divine Son of God and Messiah. 1. He is called "Lord"—a term that Malachi would not apply to Elijah or John the Baptist. This person is someone greater. 2. The temple is said to belong to him: He will suddenly come to "HIS temple." Of whom could you say that he is the owner of the temple of God? 3. This person seems to be almost identical with Jehovah, not only because Jehovah's temple is his temple, but also because he seems to take the place of the word "me" in the first half of the verse. It says, "Behold, I send my messenger [Elijah = John the Baptist] to prepare the way before ME." But then he switches without any difficulty and instead of saying, "And I will suddenly come to my temple," he says, "And the Lord whom you seek will suddenly come to his temple." It looks as though "me"—Jehovah—is virtually interchangeable with this other person called the Lord, who owns the temple of God. So I conclude that the messenger of the covenant, the Lord, the owner of the temple of God, is none other than the Son of God, who is with God and is God, and who came into the world and made himself known to us personally in Jesus Christ. (He Is Like a Refiner's Fire) Devotional - Messenger of the Covenant - Malachi is the last of the Old Testament writing prophets; his messages are filled with rebuke and instruction for priests and laity alike. But his messages build to this climax of the prophecy of the coming of the Lord, using the title “the messenger of the covenant.” This title harmonizes with the theme of the book, for Hebrew “Malachi” means “my messenger.” Malachi is a messenger of the LORD, the priests are messengers of the LORD, and then here we have two more messengers to come. The New Testament makes it certain that the prophecy of first messenger in this verse is going the forerunner, whom we know to be at the first advent of Christ, John the Baptist. Jesus said that this passage was referring to him in Matthew 11:10. So John was the LORD’s messenger preparing the way before Him. That preparation involved preaching repentance so that people would be ready for the Messiah. Then Malachi focuses on the Messiah: “Then suddenly the Lord you are seeking will come to his temple.” He calls him the Lord (Adoni) (i.e., sovereign), not “LORD” here (which would mean Yahweh). But this Lord, this sovereign, is the one that they have been desiring for ages. He is the promised Messiah that they kept looking for from age to age. But amazingly Malachi says that He will come to “His temple.” The temple was always “the house of the LORD” (that is, Yahweh God). Now it is Messiah’s house. Here is a hint that this Lord is the LORD who will come into the world, fulfill the desires of the nation, and come to His temple. Jesus makes sure that the point is not missed, for when He quoted the verse in Matthew 11 He changed the pronoun: He said: “I send my messenger before you, who will prepare your way before you.” Jesus has deliberately changed the pronoun to show that John was preparing the way before Him, Jesus, whereas in Malachi Yahweh was saying the forerunner would prepare the way before Him, Yahweh. What Jesus was doing was showing that if John fulfilled the prophecy of the forerunner, then He, Jesus, fulfilled the prophecy of the Lord coming to His temple. Malachi also refers to Him as the messenger of the covenant. The Messiah will bring the New Covenant into fulfillment when He comes into the world. That covenant will be the sure word of God that promises the blessings of salvation. Christ will deliver it by His death on the cross at His first coming, and then by His establishing eternal righteousness and peace at His second coming. This is the hope that will be fulfilled by the Messiah. Throughout the passage we find that the LORD God is speaking and promising to send His messengers--John and Jesus. But when you get to Malachi 3:5 He says, “Then I will come near to you for judgment.” Is the LORD God sending or coming? That would have been hard for people to sort out if they only had this text. One could say that the LORD God was “coming” in or by sending the messengers. But now that we know about the incarnation, we know that God would actually come into the world in the person of Jesus, and as Lord would come to His temple. The passage then foretells the coming of John, the coming of Jesus, His Lordship, and His deity. The first verse of the chapter finds fulfillment at His first coming; the rest awaits His second coming. (Alan Ross) Related Resource: Who is the promised messenger of Malachi 3:1? Covenant (01285)(See discussion of berit/berith/beriyth) was the strongest agreement that could be made and was considered inviolable. Related Resources on covenant: Covenant: Why the New is Better Covenant: Abrahamic vs Old vs New Messenger (04397) (malak) is one who bears a message (a notice, word or communication, written or verbal, sent from one person to another) or does an errand. Malak is most often translated as angel. 1828 Webster - Messenger - 1. One who bears a message or an errand; the bearer of a verbal or written communication, notice or invitation from one person to another, or to a public body; one who conveys dispatches from one prince or court to another. 2. A harbinger; a forerunner (cf Mal 3:1, 4:5); he or that which foreshows (shows beforehand, foretells). Dictionary Articles on Angel - Easton's, ISBE, Naves; Baker's Evangelical Dictionary About one half of the uses of malak refer to human messengers used to carry messages between individuals (Jacob, Esau Ge 32:3, 6, announced good news = 1Sa 6:21, threats = 1Ki 19:2, 1Sa 11:3, 4, 9; cf. 2Sa 11:19; 2Ki 5:10) or who function as the channels of diplomatic communication between national leaders (Moses, king of Edom - announced requests = Nu 20:14, cp Nu 22:5, Jdg 7:24, see also malak used for diplomatic representatives = Jdg 11:12-14, 2Sa 5:11, 1Ki 20:2). Malak is used of God’s prophets sent as His representatives to bring His word to His people Israel (2Chr 36:15-16; Jer 25:4; Hag 1:13, Isa 44:26, Mal 3:1). Malak applies to priest once (Mal 2:7, possibly Eccl 5:6). The entire nation of Israel is referred to as God's messenger (Isa 42:19). A malak could be sent to spy (Josh 6:25), to kill (1Sa 19:11, 2Ki 6:32), to summon someone (Bathsheba in 2Sa 11:4). About 1/3 of the ‘angelic’ occurrences refer to finite, created messengers whom the LORD employs (Ge 19:1,15 to rescue Lot, Zech 1:9; 5:5, Ps 103:20). Angels were often responsible for aiding, protecting, and fighting for those who trusted in the Lord (Ge. 24:7; Ex. 23:20; 33:2; 1Ki. 19:5; Ps. 34:7; protection = Ps 91:11, cf NT use in Heb 1:14). Angels also acted as instruments of divine judgment, meting out punishment on the rebellious and the guilty (2Sa 24:16, 17; Ps 35:5, 6; Ps 78:49; Isa 37:36). Finally angels actively praised God (Ps 148:2, cf Isa 6:3). The remaining uses of malak rendered as angel refer to the Angel of the LORD (see study), a reference to the pre-incarnate Christ (see Christophany), the first 3 uses of malak in Scripture used of the Angel of the LORD (Ge 16:7, 9,10,11, cf Angel of God Ge 21:17, 31:11, Ex 14:19, Jdg 6:20, 13:6,9, 2Sa 14:17, 20, 19:27). Malak - 196 verses in OT - NASB Rendering: ambassadors(2), angel(101), angels(9), envoys(1), messenger(24), messengers(76). The KJV renders malak - angel 111, messenger 98, ambassadors 4, variant 1; 214 Ge 16:7, 9,10,11; Ge 19:1, 15; 21:17; 22:11, 15; Ge 24:7, 40; Ge 28:12; Ge 31:11; Ge 32:1, 3, 6; 48:16; Ex 3:2; 14:19; 23:20, 23; 32:34; 33:2; Nu 20:14, 16; 21:21; 22:5, 22, 23, 24, 31, 32, 34, 35; 24:12; Dt 2:26; Josh 6:17, 25; 7:22; Jdg 2:1, 4; 5:23; 6:11,12, 20, 21, 22, 35; 7:24; 9:31; Jdg 11:12, 13, 14, 17, 19; 13:3, 6, 9, 13, 15, 16, 17, 20, 21; 1Sa 6:21; 11:3f, 7, 9; 16:19; 19:11, 14, 15, 16, 20, 21; 23:27; 25:14, 42; 29:9; 2Sa 2:5; 3:12, 14, 26; 5:11; 11:4, 19, 22f, 25; 12:27; 14:17, 20; 19:27; 24:16f; 1Kgs 13:18; 19:2, 5, 7; 20:2, 5, 9; 22:13; 2Ki 1:2f, 5, 15, 16; 5:10; 6:32, 33; 7:15; 9:18; 10:8; 14:8; 16:7; 17:4; 19:9, 14, 23, 35; 1Chr 14:1; 19:2, 16; 21:12, 15f, 18, 20, 27, 30; 2Chr 18:12; 32:21; 35:21; 36:15, 16; Neh 6:3; Job 1:14; 4:18; 33:23; Ps 34:7; 35:5, 6; 78:49; 91:11; 103:20; 104:4; 148:2; Pr 13:17; 16:14; 17:11; Eccl 5:6; Isa 14:32; 18:2; 30:4; 33:7; 37:9, 14, 36; 42:19; 44:26; 63:9; Jer 27:3; Ezek 17:15; 23:16, 40; 30:9; Hos 12:4; Nah 2:13; Hag 1:13; Zech 1:9, 11, 12,13, 19; 2:3; 3:1, 3, 5f; 4:1, 4, 5; 5:5, 10; 6:4, 5; 12:8; Mal 2:7; 3:1 Jesus quotes Malachi's prophecy in Matthew 11 as He confirms the unique nature and mission of John the Baptist… This is the one about whom it is written, 'BEHOLD, I SEND MY MESSENGER BEFORE YOUR FACE, WHO WILL PREPARE YOUR WAY BEFORE YOU.' 11 "Truly, I say to you, among those born of women there has not arisen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. (Mt 11:10-11, Mk 1:2+, Lk 1:76+, Lk 7:27-28+) Comment: The NAS helps identify OT quotes by placing them in all caps (something ESV does not do, but would be a nice feature). This quote is from the Septuagint (Lxx) of Malachi 3:1 (except that the Lxx uses exapostello instead of apostello). John the Baptist (see summary) appeared (Mt 3:1-2+) with a prophetic word (cf " the word of God came to John," Lk 3:2+) giving the message that God was about to act again in world history. The prophetic spirit was once more active, after a 400 year period of silence during which much of Judaism had come to feel that God had withdrawn His hand from them. John's ministry prepares the way (Mt 3:3+) for THE WAY, for Jesus is the Way, the Truth and the Life and no one comes to the Father but through Him. (Jn 14:6). John is the forerunner of the Messiah, and Jesus is the Messiah. Criswell writes - The preparation work of John was that of calling the people to repentance. Repentance (metanoia, Gk.) means a "change of mind and heart which alters the conduct" (cf. 2Cor. 7:10). In the phrase "for the remission of sins," the preposition "for" (eis, Gk.) can be understood a number of ways. It can refer to purpose ("leading to"); cause ("because of"); or goal ("with the end result of"). It seems best understood as meaning that remission (lit. a "sending away" or "cancellation") of sins is the end result of repentance. The physical rite of baptism does not bring about remission of sins, but is rather a visible, public testimony that repentance has taken place. Cf. Matt. 3:6-11+, especially Mt 3:11+, where eis is translated "unto." John demanded a visible demonstration of repentance (Ed: "Fruit" that was evidence that there was a genuine soul saving "root" - cp Mt 3:8+, Lk 3:8-14+, cf Acts 26:20+. Remember the fruit is not the change of heart, but the acts which result from it) before he would baptize. He will clear the way before Me - John the Baptist will clear the way for the Messiah. Again let us read Isaiah's prophecy fulfilled in John the Baptist (Matthew 3:3+ and Mark 1:3+ quote only Isaiah 40:3 but Luke quotes the entire passage)… A voice is calling, “Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God. 4 “Let every valley be lifted up, And every mountain and hill be made low; And let the rough ground become a plain, And the rugged terrain a broad valley; 5 Then the glory of the LORD will be revealed, And all flesh will see it together; For the mouth of the LORD has spoken.” (Isa 40:3-5) Play Ian Bostridge's incredible rendering of Handel's " Every valley shall be exalted ." He will clear the way before Me… says the LORD of hosts - Clearly Jesus is Jehovah (See Jehovah = Jesus) because here He is called Jehovah Sabaoth, LORD of hosts (of armies) - see study. (cf Zechariah 14:17+ refers to Jesus as "the King, the LORD of hosts" at His Second Coming, at which time He rules and reigns the world from Jerusalem) In one of the great descriptions of Messiah, the prophet Daniel writes… I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days (God the Father) and was presented before Him. And to Him was given dominion, Glory and a kingdom, That all the peoples, nations, and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed. (Da 7:13-14+)
Malaquias 3
MacArthur: From the midst of their fiery refinement, the elect remnant of Israel will see Jesus Christ, their Messiah and call on Him as their Savior and Lord. Israel will thus be saved and restored to covenant relationship with the Lord. (Read MacArthur's sermon on "The Cleansing of Israel") Jamieson (one of the best, literal older commentaries - much better than Matthew Henry on prophecy) - It hence appears that the Jews’ conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit (Zec 12:10–14); and here, “they shall call on My name,” in their trouble, which brings Jehovah to their help (Ps 50:15). Malachi 3:2 "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.3 "He will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness. Purifier (02891)(taher) commonly refers to ritual purity or cleanness in the OT. In fact except for Job 37:21 and Mal 3:3, taher almost exclusively of ritual or moral purity. To be clean, be pure, innocent, righteous. To make clean, purify. To be cleansed Taher is the antonym of the Hebrew word "tame" (unclean) Those who contracted impurity, TAME' (02931), were not permitted to participate in the rituals until they were purified (Lv 22:4-7). Disqualification might be due to afterbirth (Lv 12:7, 8) or other bodily discharges (Lv 15:13). Priests were to be medical examiners to determine when lepers were 'cleansed" (Lv 14:8ff.). In the first use in (Gen 35:2) we read "So Jacob said to his household and to all who were with him, “Put away t he foreign gods which are among you, and purify yourselves and change your garments; The Septuagint (Lxx) often translates taher with the verb katharizo which describes cleansing from ritual contamination or impurity (Acts 10:15). Katharizo was used of cleansing lepers from ceremonial uncleanness (Mt 8:2-3, et al) Taher - 79x - become clean(2), becomes clean(2), becomes cleansed(1), clean(25), cleanse(15), cleansed(19), cleansing(1), cleared(1), pronounce him clean(6), pronounce the clean(1), pronounce clean(2), pronounces him clean(1), pronouncing it clean(1), pure(2), purge(1), purged(2), purified(5), purifier(1), purify(5), purifying(1), remain(1), unclean*(1). Gen 35:2; Lev 11:32; 12:7f; 13:6, 13, 17, 23, 28, 34, 37, 58f; 14:4, 7ff, 11, 14, 17ff, 25, 28f, 31, 48, 53; 15:13, 28; 16:19, 30; 17:15; 22:4, 7; Num 8:6f, 15, 21; 19:12, 19; 31:23f; Josh 22:17; 2Kgs 5:10, 12ff; 2Chr 29:15f, 18; 30:18; 34:3, 5, 8; Ezra 6:20; Neh 12:30; 13:9, 22, 30; Job 4:17; 37:21; Ps 51:2, 7; Pr 20:9; Isa 66:17; Jer 13:27; 33:8; Ezek 22:24; 24:13; 36:25, 33; 37:23; 39:12, 14, 16; 43:26; Mal 3:3 SONS OF LEVI He (Messiah) will purify the sons of Levi - He specifies Sons of Levi rather than the priests (not all Levites were priests, but all priests had to be Levites), the ones against whom the charge of Mal 1:6-2:9 had been rendered. While we see a "partial fulfillment" of this prophecy in passages like Acts 6:7 ("a great many of the priests were becoming obedient to the faith" where priests = tribe of Levi), the final and full fulfillment of this prophecy is at the end of this age and the dawn of the New Age, the Millennium! In fact, in our day, the Church age, a Jewish man cannot even determine his tribal lineage (the ancestral records were destroyed with destruction of the Temple by the Romans in 70AD - cf John's description of the recognition of members of the Tribe of Levi in the end times - Rev 7:4-6, 7-note)! As a side note, it seems fair to say that by way of application this purification of the sons of Levi would also apply to the other Jews who are part of the righteous remnant gathered together at Messiah's Second Coming. (Zech 12:10+, Zech 13:9+ Daniel 12:10+ cf Malachi's contextual use of the more all inclusive term "sons of Jacob" in Mal 3:6) Refine them like gold and silver - Again Malachi uses a term of comparison, specifically a simile to paint the picture of what will transpire in the future. Even as a fiery furnace and crucible are not used to destroy gold or silver, so too, the "divine refining fire" is not meant to destroy the sons of Levi. Refine (02212)(zaqaq) means strain, filter, refine (qal), refine (piel), filtered, refined (pual) and is used predominantly in the context of the process of refining a precious metal such as gold or silver to its purest form. Zaqaq - 7x -Usage: distill(1), refine(2), refined(4). 1 Chronicles 28:18 and for the altar of incense refined gold by weight; and gold for the model of the chariot, even the cherubim that spread out their wings and covered the ark of the covenant of the LORD 1 Chronicles 29:4 namely, 3,000 talents of gold, of the gold of Ophir, and 7,000 talents of refined silver, to overlay the walls of the buildings; Job 28:1 "Surely there is a mine for silver And a place where they refine gold. Job 36:27 "For He draws up the drops of water, They distill rain from the mist, Comment: Describing how God vaporizes water and it becomes mist or rain. Psalm 12:6 The words of the LORD are pure words; As silver tried in a furnace on the earth, refined seven times. Isaiah 25:6 The LORD of hosts will prepare a lavish banquet for all peoples on this mountain; A banquet of aged wine, choice pieces with marrow, And refined, aged wine. Malachi 3:3 "He will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness. Why does Jesus carry out refining and purifying? So that (term of purpose or result) - This phrase (occurs 580x in the NAS) always expresses purpose and should cause us to pause and ponder what is the purpose and how is the purpose accomplished. The purpose is that God might observe His image, "the image of His Son" (cf Ro 8:29+), reflected in us, for then He knows our "trial by fire," our time of suffering, has accomplished its work, that we might "be perfect and complete, lacking in nothing." (cf James 1:2-4+) Walter Kaiser - What fire did in separating slag from metal and soap did in separating dirt from clothes, God’s cleansing action would do for His people. Only dirt and slag had anything to fear; only the wicked should be frightened by the prospect and experience of that day. T V Moore - Afflictions are God’s refinings. The purer the gold, the hotter the fire; the whiter the garment, the harder the washing, They may present to the LORD offerings in righteousness - So in this verse God's purpose is to make it possible for them to offer righteous offerings, something only possible from those Jews ("sons of Levi" - speaking primarily of the Jewish priesthood) whose stony, hard, rebellious hearts have been spiritually, supernaturally circumcised by the Spirit of Christ (See excursus on Circumcision), resulting in their justification, and declaration of righteousness by grace through faith (Ro 3:24-25+, et al). The only way to offer righteous sacrifices is from a heart that has been declared "right" (righteous) by grace through faith. (cf Ps 51:16-17+). As noted above, the timing of this event is future, at the Second Coming of Messiah (see Malachi 1:11+ which also describes an "end times" pure offering). David links faith with offerings in righteousness exhorting his readers to… Offer the sacrifices of righteousness, and trust in the LORD. (Ps 4:5+)
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MacArthur has an interesting thought… In the hearts of the true and righteous worshipers who loved and served God in Israel, all the talk of judgment produced fear that they, too, might be swept away when God’s wrath came. To encourage the godly remnant, Malachi noted how the Lord had not forgotten those “who fear the Lord and who esteem His name. The book may be a reference to the “Book of Life (click for Tony Garland's discussion)” in which the names of God’s children are recorded (e.g., Ex 32:32–34; Ne 13:14; Ps 69:28; Da 12:1). The Persians had a custom of recording in a book all acts of a person that should be rewarded in the future (e.g., Est 6:1, 2). The psalmist knew of such a book as well (Ps 56:8). (MacArthur Study Bible) Henry