[1] Lord

The f.c. of Mal 3:1 is quoted of John the Baptist Mt 11:10 Mk 1:2 Lk 7:27 but the second clause, "the Lord whom ye see," etc., is nowhere quoted in the N.T. The reason is obvious: in everything save the fact of Christ's first advent, the latter clause awaits fulfilment Hab 2:20. Mal 3:2-5 speak of judgment, not of grace. Malachi, in common with other O.T. prophets, saw both advents of Messiah blended in one horizon, but did not see the separating interval described in Mt. 13. consequent upon the rejection of the King Mt 13:16,17. Still less was the Church-age in his vision Eph 3:3-6 Col 1:25-27. "My messenger" Mal 3:1 is John the Baptist; the "messenger of the covenant" is Christ in both of His advents, but with especial reference to the events which are to follow His return.

2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap:

3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.

4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years.

5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.

6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.

7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?

8 Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.

9 Ye are cursed with a curse: for ye have robbed me, even this whole nation.

10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

11 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, saith the LORD of hosts.

12 And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.

13 Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken so much against thee?

14 Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?

15 And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.

16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.

Margin they

remnant, Rom 9:25-29, See Scofield Note: "Jer 15:21"

Margin feared

See Scofield Note: "Ps 19:9".

17 And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

18 Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

[1] God

Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His names, as follows:

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Class

" English Form

" Hebrew Equivalent

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Primary

"God

" El, Elah, or Elohim (Ge. 1.1,note)

"LORD

" Jehovah (Ge. 2,4, note)

"Lord

" Adon or Adonai (Ge. 15.2, note)

"

"

Compound (with

"Almighty God

" El Shaddai (Ge. 17.1, note)

El = God)

"Most High, or

"

"most high God

" El Elyon (Ge. 14.18, note)

"everlasting God

" El Olam (Ge. 21.33, note)

"

"

Compound (with

"LORD God

" Jehovah Elohim (Ge. 2.4, note)

Jehovah = Lord)

"Lord GOD

" Adonai Jehovah (Ge. 15.2, note)

"LORD of hosts

" Jehovah Sabaoth (1Sa 1.3, note)

See Scofield Note: "Gen 1:1" See Scofield Note: "Gen 2:4"

See Scofield Note: "Gen 15:2" See Scofield Note: "Gen 17:1"

See Scofield Note: "Gen 14:18" See Scofield Note: "Gen 21:33"

See Scofield Note: "Gen 2:4" See Scofield Note: "Gen 15:2"

See Scofield Note: "1Sam 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 Gen 1:26 3:22 Ps 110:1 Isa 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 Isa 6:3 That the interrelation of Deity is that of Father and Son is directly asserted Ps 2:7 Heb 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g. Gen 1:2 Num 11:25 24:2 Jud 3:10 6:34 11:29 13:25 14:6,19 Jud 15:14 2Sam 23:2 Job 26:13 33:4 Ps 106:33 139:7 Isa 40:7 Isa 59:19 63:10. See Scofield Note: "Mal 2:15".

(3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Gen 18:1,13,17-22 32:24-30 and distinctly predicted in the promises connected with redemption (e.g. Gen 3:15 and with the Davidic Covenant (e.g.Isa 7:13,14 9:6,7 Jer 23:5,6.

The revelation of Deity in the N.T. Song 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. Ex 33:11,20 Dt 29:20 2Chr 16:9 Gen 6:6,7 Jer 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 Gen 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.