Exegetical and Hermeneutical Commentary of Malachi 3:5
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.
5. to judgment ] This is the answer to the challenge of the people at large, “Where is the God of judgment?” The “messenger” shall be sent. The Lord of the temple shall suddenly follow him ( Mal 3:1). His first work shall be to purify the priesthood ( Mal 3:2-4). That accomplished, He shall open His solemn assize for the people generally ( Mal 3:5).
a swift witness ] What need of further witnesses, when the Judge Himself is Witness also! “How great the dread of judgment, when He is witness and Judge! Witness too He is against all ‘sorcerers’ and ‘adulterers’, for these crimes are perpetrated in secret, and shall thus be brought forth to light, that they be hid no longer.” Jerome, quoted by Rosenmuller. We have a similar example of the identity of Judge and Witness, Psa 50:6-7.
By “ swift ” is denoted not only the alacrity of the witness, but the suddenness with which the judgment falls: “not only that which happens without delay, but also that which bursts unexpectedly, after an interval of time, upon those who forgetful of warnings are living in security. In that sense the day of final judgment is predicted as and sudden, Luk 21:34.” Rosenm. Comp. “suddenly”, Mal 3:1 above.
from his right] These words are added both in A.V. and R.V. The fuller, though somewhat different expression, “turn aside (‘pervert’ A.V., ‘wrest’ R.V.) the judgment of the stranger”, occurs Deu 24:17; Deu 27:19. All the sins enumerated in this verse are condemned in terms in the Law.
fear not me ] To this as to their root all the sins already mentioned are traced up, while at the same time many who were free from gross outward sins are by this condemned.
Fuente: The Cambridge Bible for Schools and Colleges
And I will come near to you to judgment – They had clamored for the coming of the God of judgment; God assures them that He will come to judgment, which they had desired, but far other than they look for. The few would be purified; the great mass of them (so that He calls them you), the main body of those who had so clamored, would find that He came as a Judge, not for them but against them.
And I will be a swift witness – o In judging I will bear witness, and witnessing, I, the same, will bring forth judgment, saith the Lord; therefore, the judgment shall be terrible, since the judge is an infallible witness, whom the conscience of no one will be able to contradict.
God would be a swift witness, as He had said before, He shall come suddenly. Our Lord calls Himself (Rev 3:14; Rev 1:5, I, and not other witnesses, having seen with My own eyes. Theod. Jerome) the Faithful and True witness, when He stands in the midst of the Church, as their Judge. Gods judgments are always unexpected by those, on whom they fall. The sins are those especially condemned by the law; the use of magical arts as drawing men away from God, the rest as sins of special malignity. Magical arts were rife at the time of the Coming of our Lord; and adultery, as shown in the history of the woman taken in adultery, when her accusers were convicted in their own consciences. (Joh 8:9, adulterous generation. Mat 12:39. Lightfoot on Joh 8:3 quotes Sotah f. 47. 1. From the time that homicides were multiplied, the beheading of the heifer ceased: from the time that adulterers were multiplied, the bitter waters ceased: and Maimonides on Sotah, c. 3. When the adulterers multiplied under the second Temple, the Sanhedrin abolished the ordeal of the adulteresses by the bitter water; relying on its being written, I will not visit your daughters when they commit whoredom, nor your spouses when they commit adultery. Lightfoot subjoins, The Gemarists teach that Johanan ben Zacchai was the author of that advice, who was still alive, in the Sanhedrin, and perhaps among those who brought the adulteress before Christ. For some things make it probable, that the scribes and Pharisees, mentioned here, were elders of the synagogue. Justin reproaches them with having fresh wives, wherever they went throughout the world. Dial. fin. p. 243. Oxford translation.)
Oppress the hireling – , literally oppress the hire, i. e., deal oppressively in it. Behold, says James Jam 5:4, the hire of the laborers who have reaped down your fields, which is by you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. The mere delay in the payment of the wages of the laborer brought sin unto him, against whom he cried to God Deu 24:14-15. It is no light sin, since it is united with the heaviest, and is spoken of as reaching the ears of God. The widow and the fatherless stand in a relation of special nearness to God.
And fear not Me – He closes with the central defect, which was the mainspring of all their sins, the absence of the fear of God. The commission of any of these sins, rife as they unhappily are, proves that those who did them had no fear of God. Nothing hinders that this should be referred to the first coming of Christ. For Christ, in preaching to the Jews, exercised upon them a judgment of just rebuke, especially of the priests, Scribes and Pharisees, as the Gospels show.
Fuente: Albert Barnes’ Notes on the Bible
Mal 3:5
I will come near to you to Judgment.
A Divine threatening
God comes near to men when He manifests Himself to their spiritual consciousness. He may do this by His truth, by the circumstances which He causes to surround them, or by the direct action of His Spirit. He often comes near to men to enlighten, strengthen, help, and save. He will come near to the wicked to judge and punish them. Observe–
I. This threatening was uttered against workers of iniquity. Jerusalem abounded with evil-doers. The wizards deluded the people with their arts, the adulterers lurked in the twilight for their prey, false witnesses perjured themselves for a bribe, the covetous robbed the hireling of his wages and defrauded the widow, the stranger, and the fatherless; all fear of God had departed from their eyes. Against these His anger burned. The righteous had nothing to fear from His judgments. His nearness was their joy. But the wicked would be filled with terror as His presence flashed through all their sheltering deceits upon their souls. Workers of iniquity may deny the existence of the God of judgment, but–
(1) He is a witness of all their deeds.
(2) His displeasure is awakened against them.
(3) He sends His servants to declare His certain judgment upon them.
II. This threatening was uttered by Him who is the sole Judge of all men. God alone has the right to threaten judgment on men. He alone can judge men truly.
Whats done we partly can compute,
But know not whats resisted.
–Burns.
He knows all. He is the Creator of men. The evil-doer has violated His laws. His judgment will be just, final, and certainly executed. God threatens before He strikes. His judgment will be individual. He will come near to every man, and, in the light of the Divine presence, the evil of every mans life will be made manifest to himself, and he will feel the justice of the sentence passed upon him. The bitterness of the doom of the lost will be their consciousness that they have merited it. Gods judgment on a mans completed life will fix his destiny Gods eternal supremacy, absolute knowledge, inflexible justice, and spotless holiness constitute Him judge of all. It is He who threatens the sinner.
III. This threatening will be certainly fulfilled. Obstinate evil workers may close their ears to this solemn threatening, may make themselves callous by sophistries, may harden themselves in a false security by foolish infatuations, may abuse the Divine mercy that is reluctant to punish, yet judgment will certainly come upon them, to their dismay and destruction.
1. Gods character ensures the fulfilment of this threatening.
2. History and human life are full of events that foreshadow its fulfilment.
3. The consciences of men in all countries have, in a measure, anticipated its fulfilment.
4. The Scriptures constantly reiterate this threatening, and declare that it shall be fulfilled.
5. The indication of Gods administration over mankind requires its fulfilment. As Luthardt says: Divine justice must have the last word. It has long suffered men–suffered sinners–to speak. But the last word will be its own; and this word must be a word of retaliation, for it is the word of a Judge.
IV. This threatening should awaken reflection, repentance, and reformation. The peril of the worker of evil is great and imminent. Gods anger abides upon him. To the eye of his Judge his sins have no covering. God, who has loved him with infinite tenderness, must destroy him unless he repents. Repentance averts judgment. A reformed life, by the power of the Gospel of Christ, is the only means of escape from ruin. To those who turn from their iniquities God comes near to comfort, not to condemn. (W. Osborne Lilley.)
Gods law of judgment
There is no scene in history more full of moving pathos than that of Christ weeping over Jerusalem. The city was there right before His eyes in her matchless beauty. He who has not seen the temple of Herod, said a contemporary rabbi, does not know what beauty is. The Roman Pliny said, By far the most glorious city not of Judaea only, but of the whole East, is Jerusalem. But as our Lord had seen through her religious ritual, so He sees through the splendour of her situation and her buildings the moral horror beneath. O Jerusalem, Jerusalem! how often would I have gathered thy children together even as a hen gathereth her chickens under her wing, and ye would not. Behold your house is left unto you desolate. And so He pronounces over them that solemn prophecy of the degradation and destruction that were to come. True it is that the prophecy of the destruction of Jerusalem is also a prophecy of the moral end of all things. The destruction of Jerusalem is a type of that judgment with which God shall at last and in the end judge at their true moral value all human institutions. And the point is that Jerusalem was destroyed because she rejected Christ. That is an historical fact. I mean the temper which caused her final destruction was simply the same as the temper which caused her to reject Christ. She rejected Christ because of that narrow, self-satisfied Jewish pride which refused to allow her to admit the larger light. And it all happened naturally: you can read it in the pages of the modem historian–it all happened by natural laws, natural sequences. And yet it is–as in the mind of our Lord, so to the imagination of all time–the very type of what we mean by a Divine judgment upon a nation for her sin. I believe this in particular is our intellectual vocation and duty to-day, to realise that natural laws are Gods methods, and that it is not the less but rather the more His working, because He works by ordinary sequences, and by what we call natural causes in the government of men as of the world. The old idea of a Divine judgment was of something arbitrary, violent, disconnected; a favourite type for judgment was an earthquake, because an earthquake is something which cannot be put into any connection with any works of men. God forbid that we should deny that there are judgments of this kind. If we admit evidence, which we ought to do, we must admit there have been miraculous acts of God, but this is not the normal way in which God acts. What we have to learn is that God is the God of order and of law, and that because He proceeds by natural law it is not less God, the moral Governor of the world, who is at work among us. A disease is a judgment, because it springs from our vices. We are continually confronted with it: we see it; perhaps at the particular moment we may see it with special emphasis. Diseases follow our vices, our lusts. The duty of four piety in this present day is to be taught by God to see into the hand of God, to search out what are the methods by which these things happen, to seek to stanch the sources of the evil, but always to recognise that as the source is moral so the only true and vital remedies. Our piety lies in recognising this. There are natural judgments that spring from moral causes; these are Gods judgments. Providence, a cynic remarks, is to be observed generally on the side of the strongest battalions. Perfectly true! But the moral qualities of nations and of individuals have a remarkable power, as shown by history, to strengthen or to weaken the battalion in the long run. History is full of these things. We know the temper of the French aristocracy at the birth of the French Revolution. Carlyle has described it to us in a spirit which is really prophetic. We know their moral blindness, we know their selfishness, and we know the result. The French Revolution was no less a Divine judgment upon the aristocracy, upon the Church, because the instruments of it were very often reckless and godless and wicked men! There is no country which has for the traveller a greater pathos at the present day than Spain. And why? Because everywhere we see amid great natural beauty the traces of the Divine judgment. There is in the present nothing to stir any hope, any feeling of a prospect or of a future for that nation, but yet the very soil is strewn with the marks and the memory of great civilisation. We ask, Why did she fall? And the history is written, it was for moral qualities that she fell. They are discoverable; you can put your finger upon them and mark them in the pages of history. No doubt the world as it is at present presents to us no complete picture of the moral government of God, but at the end we know we shall see that Gods government has detailed for each particular institution, as for each particular individual, a judgment according to righteousness and truth. When human history is wound up there shall be none who can fail to recognise that God is a God of judgment. But for the present it is not so. The eyes of those who believe in God are strained to see some indication of His moral government, and find it hard to trace them in the facts of the world. Prophets and psalmists call out, How long, O Lord, how long! How long, holy and true? but meanwhile the attitude of one who believes in the moral government of God is always the same. He looks out upon the world, and he expects God to govern not only individuals, but classes, nations, and institutions by natural laws, but with moral results. This he expects, and I ask you, Was there ever a time when there was greater need to remember this than there is now? In the government of nations, in their relations to one another, in the relations of classes, in the structure of society, in the dealing with institutions, there is a tendency to banish morals from politics and from commerce, and it seems as if, in spite of resistance, the tendency were augmenting. But look out upon our commerce. Think of it! The unblushing selfishness and unscrupulousness of the great companies and trusts, the unblushing prevalence of bribery under the name of commission, the scandalous lying and trickery in the details of retail trade! Well, then, if we believe in the moral government of God, we need not be prophets, we need not be able to discern with any certainty the tendency of things, or their outcome, but at least we anticipate and expect that in proportion to the deep and widespread character of this moral hollowness there will be judgment by natural law, a judgment of God. The chief way in which we can do any good socially, or look out with fresh eyes upon the great world outside us, is by attending to religion in our own souls, no doubt. There, too, let us think how God comes near to us in judgment. The penitent is ready to be punished. But you will say, Of course, I know unrepented sin has to be punished, but then I am forgiven. Do you talk of punishing me, then? Shall we never learn that lesson! Shall we always go on thinking and talking as if to be forgiven meant to be let off, as if Christs atonement was suffering punishment in order that we might go scot-free? Christ made Himself the sacrifice for our sins in order that He might bring us nearer to God. We are indeed exempted from that which is the truest and deepest and most terrible punishment–the alienation from God, and all that that involves, the gnawing worm, the devouring fire, which sin is–from that, indeed, He delivers us in bringing us near to God, but from the punishment which lies in bearing the consequences of sin there is not one word in the New Testament which would lead you to suppose that you were to be exempted. On the contrary, He has brought you into that new relation to God in order that you may learn how to bear it. For judgment, whether on nations or on individuals, need not be final judgment. The great multitude of Divine judgments are His deepest and most effective corrective agencies. Oh! let us learn that lesson. There is the purpose of God the Father with regard to the world–a large purpose, an eternal purpose, a wise purpose. There is only one hindrance to that purpose of God, but it is deep and wide and terrible: it is the hindrance of sin in individuals, in classes, in nations. Sin may run to the point when it passes beyond the Divine law, but God will do His utmost, and among His most effective instruments are the instruments of judgments. Judgments are intended to purify. The first thought of judgment or of misfortune ought, to the Christian conscience, to be this, It is given to cleanse me. God is visiting me. I am to be purified. He punishes me because He has a purpose for me. To feel the hand of God is to know that I am to be dealt with to my eternal enrichment and blessedness. (Charles Gore.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. I will come near to you to judgment] And what fearful cases does he get to judge! Sorcerers, adulterers, false swearers, defrauders of the wages of the hireling, oppressors of widows and orphans, and perverters of the stranger and such as do not fear the Lord: a horrible crew; and the land at that time was full of them. Several were converted under the preaching of Christ and his apostles, and the rest the Romans destroyed or carried into captivity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And I; either God the Father, or Christ the Messiah, to whom the Father hath committed all judgment, Joh 5:22.
Will come near; you have spoken as if you thought I was far off, but by what I do you shall see I am near to you, and you shall feel my hand, that you may believe I am a God of judgment, and they happy who wait for him, and they miserable who fall under his judgments.
To you O Jews; not those very persons Malachi preached to, but those who should be then living when the Messiah cometh, which was more than four hundred years after Malachis preaching, by which time his hearers were all dead.
To judgment, against the wicked, to whom he would be what fire is to the dross in the furnace; to the righteous what the fire is to purer parts of the gold: he will consume the wicked, he will refine the good, he will be terrible to both in doing this.
I will be a swift witness: in that he will be a witness, they may be assured that they should. not be quitted in judgment for want of evidence; and in that a swift witness, they may be sure he will come in timely enough against them. And further yet, he that comes near as Judge to call them to an account, was always near them to observe all they did, all they spake, or thought, and he will be near as witness against them.
Against the sorcerers: sorcery was forbidden, and God testifies his detestation of the sin, and such as practise it, Deu 18:10-14; the people of God, who may consult with their God, his word, and prophets, do very abominably if they consult with the devil; a sin their fathers learnt among the Egyptians, a sin they had learnt among the Chaldeans during the captivity, and practised under the second temple.
The adulterers; who transgressed the law of nature and of God, Exo 20:14; Deu 5:18; 22:22; and were by the law to die for it.
False swearers; perjury, against which Zec 5:3,4, and God hateth this sin, Zec 8:17.
Those that oppress the hireling in his wages; either detaining it, or lessening it, Jer 22:13; Jam 5:4.
The widow; who should be relieved, Deu 24:19-21, not oppressed, Isa 1:17.
The fatherless: such are not only those who have lost their fathers by death, but all friendless ones; God requires us to assist and help such, not oppress them, Psa 82:1-4.
That turn aside the stranger from his right; pervert judgment, or wrest the law, or admit false witness against a stranger. Not doing right is ill, though to an enemy, but it is a crying sin to do wrong to a stranger, and God will punish it when it crieth, as he did upon your fathers, Eze 22:7, with Mal 3:13-16.
And fear not me; neither reverence my precepts to keep them, not tremble at my threats to prevent the execution of them by declining the sins I threaten. Irreligion is the root of all these oppressions, and God will punish them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. I . . . come near . . . tojudgmentI whom ye challenged, saying, “Where isthe God of judgment?” (Mal2:17). I whom ye think far off, and to be slow in judgment, am”near,” and will come as a “swift witness”; notonly a judge, but also an eye-witness against sorcerers; forMine eyes see every sin, though ye think I take no heed. Earthlyjudges need witnesses to enable them to decide aright: I alone neednone (Psa 10:11; Psa 73:11;Psa 94:7, c.).
sorcerersa sin intowhich the Jews were led in connection with their foreign idolatrouswives. The Jews of Christ’s time also practised sorcery (Act 8:9Act 13:6; Gal 5:20;JOSEPHUS [Antiquities,20.6; Wars of the Jews, 2.12.23]). It shall be acharacteristic of the last Antichristian confederacy, about to beconsumed by the brightness of Christ’s Coming (Mat 24:24;2Th 2:9; Rev 13:13;Rev 13:14; Rev 16:13;Rev 16:14; also Rev 9:21;Rev 18:23; Rev 21:8;Rev 22:15). Romanism haspractised it; an order of exorcists exists in that Church.
adulterers (Mal 2:15;Mal 2:16).
fear not methe sourceof all sins.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I will come near to you to judgment,…. And so will manifestly appear to be the God of judgment they asked after, Mal 2:17 this is not to be understood of Christ’s coming to judgment at the last day, but of his coming to judge and punish the wicked Jews at the time of Jerusalem’s destruction; for the same is here meant, who is spoken of in the third person before, and who will not be afar off; there will be no need to inquire after him, when he will come he will be near enough, and too near for them:
and I will be a swift witness against the sorcerers; not only a judge, but a witness; so that there will be no delay of judgment, or protracting or evading it, for want of witnesses of facts alleged; for the Judge himself, who is Christ, will be witness of them, he being the omniscient God, before whom all things are manifest. The Targum is,
“my Word shall be among you for a swift witness.”
Mention is made of “sorcerers”, because there were many that used the magic art, enchantments, and sorceries, in the age of Christ and his apostles, and before the destruction of Jerusalem, even many of their doctors and members of the sanhedrim; [See comments on Isa 8:19]:
and against the adulterers; with whom that age also abounded; hence our Lord calls it an adulterous generation, Mt 12:39:
and against false swearers; who were guilty of perjury, and of vain oaths; who swore by the creatures, and not by the Lord, and to things not true; see Mt 5:33:
and against those that oppress the hireling in [his] wages, the widow, and the fatherless; defrauding of servants of their wages, devouring widows’ houses, and distressing the fatherless, were sins the Jews were addicted to in those times, as appears from Jas 1:27 who wrote to the twelve tribes; and from what our Lord charges them with, Mt 23:14:
and that turn aside the stranger [from his right]; and so Kimchi supplies it,
“that turn aside the judgment of the stranger;”
that do not do him justice in civil things; yea, persecuted those that became proselytes to the Christian religion:
and fear not me, saith the Lord of hosts; which was the root and cause of all their sins; irreverence of Christ, disbelief of him, and contempt of his Gospel.
Fuente: John Gill’s Exposition of the Entire Bible
Mal 3:5. “And I will draw near to you to judgment, and will be a swift witness against the sorcerers, and against the adulterers, and against those who swear for deceit, and those who press down the wages of the hireling, the widow and the orphan, and bow down the foreigner, and fear not me, saith Jehovah of hosts. Mal 3:6. For I Jehovah, I change not; and ye sons of Israel, ye are not consumed.” The refining which the Lord will perform at His coming will not limit itself to the priests, but become a judgment upon all sinners. This judgment is threatened against those who wanted the judgment of God to come, according to Mal 2:17. To these the Lord will draw near to judgment, and rise up as a swift witness against all the wicked who do not fear Him. The word does not imply that the judgment announced will actually commence at once. The drawing near to judgment takes place in the day of His coming (Mal 3:2), and this is preceded by the sending of the messenger to prepare the way. The words affirm nothing as to the time of the coming, because this was not revealed to the prophet. Nor is there any intimation on this point in the word , but simply the announcement that the Lord will come with unexpected rapidity, in contrast with the murmuring of the people at the delay of judgment (Mal 2:17). answers substantially to in Mal 3:1. God comes as a practical witness against the wicked, convicting them of their guilt by punishing them. The particular sins mentioned here are such as were grievous sins in the eye of the law, and to some extent were punishable with death. On sorcerers and adulterers see Exo 22:17; Lev 20:10; Deu 22:22. That sorcery was very common among the Jews after the captivity, is evident from such passages as Act 8:9; Act 13:6, and from Josephus, Ant. xx. 6, de bell. Jud. ii. 12, 23; and the occurrence of adultery may be inferred from the condemnation of the marriages with heathen wives in Mal 2:10-16. On false swearing compare Lev 19:12. The expression to press the wages of the labourer is unusual, since the only other passage in which is construed with a neuter object is Mic 2:2, and in every other case it is applied to persons; for compare Lev 19:13 and Deu 24:14-15, to which the reproof refers. are not genitives dependent upon , but further objects to . For the fact itself compare Exo 22:21-23; Deu 24:17; Deu 27:19. To we are not to supply , after Deu 24:17 and Deu 27:19; but is used of the person as in Amo 5:12: to bow down the stranger, i.e., to oppress him unjustly. The words, “and fear not me,” point to the source from which all these sins flowed, and refer to all the sinners mentioned before. This threat of judgment is explained in Mal 3:6 in the double clause: that Jehovah does not change, and the sons of Israel do not perish. Because Jehovah is unchangeable in His purposes, and Israel as the people of God is not to perish, therefore will God exterminate the wicked out of Israel by means of judgment, in order to refine it and shape it according to its true calling. The perfects are used to express established truths. The unchangeableness of God is implied in the name Jehovah, “who is that He is,” the absolutely independent and absolutely existing One (see at Gen 2:4). For the fact itself compare Num 23:19; 1Sa 15:29; Jam 1:17. Jehovah is in apposition to ‘an (I), and not a predicate in the sense of “I am Jehovah” (Luther, Hengstenberg, etc.); this is evident from the parallel (and ye, the sons of Jacob), where no one thinks of taking (sons of Jacob) as a predicate. Kalah , to come to an end, to be destroyed, as the parallel passage, Jer 30:11, which floated before the prophet’s mind, clearly shows. The name “sons of Jacob” (poetical for sons of Israel) is used emphatically, denoting the true members of the people of God, who rightly bear the name of Israel. These do not perish, because their existence rests upon the promise of the unchangeable God (cf. Rom 11:28-29).
Fuente: Keil & Delitzsch Commentary on the Old Testament
Here the Prophet retorts the complaints which the Jews had previously made. There is here then a counter-movement when he says, I will draw nigh to you; for they provoked God by this slander — that he hid himself from them and looked at a distance on what was taking place in the world, as though the people he had chosen were not the objects of his care. They expected God to be to them like a hired soldier, ready at hand to help them in any adversity, and to come armed at their nod or pleasure to fight with their enemies: this they expected; but God declares what is of a contrary character, — that he would come for judgment; and he alludes to that impious slander, when they denied that he was the God of judgement, because he did not immediately, or soon enough, resist their enemies: “Oh! God has now divested himself of his own nature! for his judgement does not appear.” His answer is, “I will not forget nay judgement when I come to you, but I shall come in a way contrary to what you expect”. They indeed wished God to put on arms for their advantage, but God declares, that he would be an enemy to them, according to what he also says by the mouth of Isaiah.
He further says, I will be a swift witness. He sets swiftness here in opposition to their calumny, for they said that God was slow and tardy, because he had not immediately, as they had wished, come forth to exercise vengeance on foreign nations: he, on the other hand, says, that he would be sufficiently swift when the time came.
And as there are the like blasphemies prevailing in the world at this day, this passage may be accommodated to our circumstances. Let us then know, that though God may delay and connive at things for a time, he yet knows his own opportunities, so as to appear as the avenger of wickedness as soon as it will be necessary. But let us ever fear lest our haste should prove our ruin, for he has no respect of persons, so as to favor our unfaithfulness and to be rigid towards those who are hostile to us. Let us take heed that while we look for the presence of God, we present ourselves before his tribunal with a pure and upright conscience.
He then mentions several kinds of evils, in which he includes the sins in which the Jews implicated themselves. He first names diviners or sorcerers. It is indeed true, that among various kinds of superstitions this was one; but as the word is found here by itself, the Prophet no doubt meant to include all kinds of diviners, soothsayers, false prophets, and all such deceivers: and so there is here again another instance of stating a part for the whole; for he includes all those corruptions which are contrary to the true worship of God. We indeed know that God formerly had by his word put a restraint on the Jews, that they were not to turn aside to incantations and magical arts, or to anything of this kind; but he intimates here, that they were then so given up to gross abominations, that they abandoned themselves to magic arts, and to incantations, and the juggleries of the devil. He mentions, in the second place, adulterers, and under this term he includes all kinds of lewdness; and, in the third place, he names frauds (249) and rapines; and if we rightly consider the subject, we shall find that these three things contain whatever violates the whole law.
The design of the Prophet is by no means ambiguous; for he intended to show how perversely they expostulated with God; for they ought to have been destroyed a hundred times, inasmuch as they were apostates, were given to obscene lusts, were cruel, avaricious, and perfidious.
And this reproof ought to be a warning to us in the present day, that we may not call forth God’s judgement on others, while we flatter ourselves as being innocent. Whenever then we flee to God for help, and ask him to succor us, let us remember that he is a just judge who has no respect of persons. Let then every one, who implores God’s judgement, be his own judge, and anticipate the correction which he has reason to fear. That God therefore may not be armed for our destruction, let us carefully examine our own life, and follow the rule prescribed here by the Prophet; let us begin with the worship of God, then let us come to fornications and adulteries, and whatever is contrary to a chaste conduct, and afterwards let us pass to frauds and plunder; for if we are free from all superstition, if we keep ourselves chaste and pure, and if we also abstain from all plunders and all cruelty, our life is doubtless approved by God. And hence it is that the Prophet adds at the end of the verse, They feared not me; for when lusts, and plunder, and frauds and the corruptions which vitiate God’s worship, prevail, it is evident that there is no fear of God, but that men, having shaken off the yoke, as it were run mad, though they may a thousand times profess the name of God.
By mentioning the orphan, the widow, and the stranger, he amplifies the atrocity of their crimes; for the orphans, widows, and strangers, we know, are under the guardianship and protection of God, inasmuch as they are exposed to the wrongs of men. Hence every one who plunders orphans, or harasses widows, or oppresses strangers, seems to carry on open war, as it were, with God himself, who has promised that these should be safe under the shadow of his hand. With regard to the expressions, it seems not suitable to say that the hire of the widow and of the orphan is suppressed; there may therefore be an inversion of the words (250) — they oppressed the widows, the orphans, strangers. It follows —
(249) Jurantes and fallandum — swear to deceive: the original literally is, “who swear to a lie,” or to a falsehood. — Ed.
(250) There is no need of this inversion, if we render the word עשק, defraud, or rob, or deal wrongfully with, which is no doubt its secondary meaning, —
And against the robbers of the hireling’s hire, Of the widow, and of the fatherless, And those who oppress the stranger, And fear not me, saith Jehovah of hosts.
The Septuagint give the meaning of the word as above, αποστερουνται — defrauders, robbers, and supply “tyrannizers — καταδυναστεύοντας,” before “widow.” — Ed.
Fuente: Calvin’s Complete Commentary
(5) All these crimes were explicitly forbidden by the Law. Sorcery (Exo. 22:18), adultery (Exo. 20:14; Lev. 20:10; Deu. 22:22), false-swearing (Lev. 19:12), defrauding, or withholding of wages (Lev. 19:13; Deu. 24:14-15), oppressing the widow and orphan (Exo. 22:22-24), doing injustice to a stranger (Deu. 24:17; Deu. 27:19). (Comp. also Zec. 7:9-10; Zec. 8:16-17.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Jehovah will prove himself a God of judgment (Mal 2:17) to every evil doer, for the judgment will not be confined to the priests; the whole nation will feel it and all sinners will be swept away.
Near to you To the people at large.
To judgment A direct reference to the closing words of Mal 2:17.
A swift witness Jehovah is swift because ( 1) he will no longer delay but come speedily (Mal 3:1; compare Zep 1:14); (2) he knows the facts, and therefore needs to spend no time in securing the evidence; (3) he is both witness and judge (compare Isa 3:13-15; Psa 50:6-7), and so can execute the judgment promptly.
Sorcerers This is a general term denoting all persons who claimed to possess power over evil spirits, or to reveal secrets, or to consult the dead, etc. (compare Exo 22:18; in the New Testament, Act 8:9; Act 13:6).
Adulterers The low estimate placed upon the marriage relation (Mal 2:10-16) would in many cases result in the practice of adultery. The laws against this form of vice were very strict (Lev 20:10; Exo 20:14; compare Hos 4:2).
False swearers See on Zec 5:3-4; Hos 4:2; compare Lev 19:12.
Oppress the hireling in his wages Hebrew usage as well as the context favors the omission of “in his wages,” though the omission does in no wise affect the sense (compare Lev 19:13; Deu 24:14-15).
Widow, fatherless Also dependent upon the verb “oppress.” These two classes, in many cases without human defenders, were under the special care of Jehovah and of his people (Exo 22:22-24; compare Isa 1:17), but again and again the unscrupulous nobles forgat their obligations (compare Isa 1:23; Isa 10:2).
Turn aside the stranger See on Amo 5:12. The Hebrew ger, translated “stranger,” R.V. “sojourner,” is a technical term, which denotes a foreigner settled temporarily in Israel. W.R. Smith describes him as “a man of another tribe or district who, coming to sojourn in a place where he was not strengthened by the presence of his own kin, put himself under the protection of a clan or of a powerful chief.” Like the widows and orphans, these sojourners were under the special protection of Jehovah (compare Deu 27:19; Exo 22:21).
Fear not me See on Mal 2:5. The lack of this fear was responsible for all other transgressions. In this manner the “God of judgment” will vindicate himself.
Fuente: Whedon’s Commentary on the Old and New Testaments
Mal 3:5. And I will be a swift witness against the sorcerers God tells them, that he will hasten the day of his vengeance, and that it shall come speedily upon those whose sins are become epidemical; and if they refuse to repent on the preaching of the Gospel, he will proceed to destroy the nation utterly. This may also farther refer to the second coming of our Lord to judge both quick and dead. See Lowth and Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
This verse seems to stand by itself, and is indeed most awful to all the enemies of God and of his Christ!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Mal 3:5 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.
Ver. 5. And I will come near to you to judgment ] q.d. You conceit me a great way off, and put far from you the thoughts of my coming, having been so bold as to ask, “Where is the God of judgment?” &c. “Behold, I come quickly, and my reward is with me.” Not, as you desired, to avenge you of your enemies, but, as justice requireth, to be avenged of you for your impieties which I have here billed up against yon. And that ye may not think to escape, know that as I am a Judge at hand, so a present witness, testis festinantissimus, a most swift witness, to evict and punish you, for your most secret sins. So, then, however the Lord spare long, yet he will be at length both a hasty witness and a severe Judge against those that abuse his patience; he will not always stand them for a sinning stock, but pay them home for the new and the old, Jer 6:6 Mic 1:3 . God owned a revenge to the house of Eli; and yet, at length, by the dilation of Doeg, takes occasion to pay it. It is a vain hope that is raised from the delay of judgment; no time can be any prejudice to the Ancient of days. If his word sleep, it shall not die; but after long intermissions, breaks forth into those effects which men had forgotten to look for, and ceased to fear. The sleeping of vengeance causeth the overflow of sin, Ecc 8:11 , and the overflow of sin causeth the awakening of vengeance, Psa 50:21 , so that sometimes he strikes before he gives any further warning; as Absalom, intending to kill Amnon, spake neither good nor evil to him. Subito tollitur qui diu toleratur. He was suddenly destroyed who was tolerated for a long time. Till the fiery serpents, God had ever consulted with Moses, and threatened before he punished. Now he strikes and says nothing. The anger is so much more by how much less notified. Still revenges are ever most dangerous and deadly, when God is not heard before he is felt (as in hewing of wood the blow is not heard till the axe be seen to have struck); or if he be heard to say, as Neh 1:9 , what do ye imagine against the Lord? he will make an utter end affliction shall not arise up the second time; it is a sign he is implacably bent, and means to have but one blow. The wicked’s happiness will take its end surely and swiftly. The end is come is come, is come, saith Ezekiel, Eze 7:2 . The Lord is come near to you to judgment, and he will be a speedy witness. Judge and witness both; which in men’s courts cannot be; but God, being infinitely both wise and holy, may be and will be both witness and judge against the workers of iniquity; and when they are (as Adonijah’s guests were, 1Ki 1:41 ) at the height of their joys and hopes, he confounds all their devices, and lays them open to the scorn of the world, to the anguish of their own guilty hearts and the dint of his own unsupportable displeasure which is such as none can avert or avoid.
“ Ad poenam tardus Deus est, ad praemia velox,
Sed pensare solet vi graviore moram.
Poena venit gravior, quo mage sera venit. ”
Against the sorcerers
And against the adulterers
And against false swearers
And against those that oppress, &c.
The widow
And the fatherless
And that turn aside the stranger
And fear not me
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Mal 3:5-6
5Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me, says the LORD of hosts. 6For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed.
Mal 3:5 I will draw near to you This VERB (BDB 897, KB 1132, Qal PERFECT) means approach. It can be used of God coming
1. in a positive sense (i.e., for blessing or aid, cf. Psa 69:18; Lam 3:57)
2. in a negative sense (i.e., for judgment, here)
In the OT, one’s faith relationship to YHWH and their covenant obedience determines which one!
swift witness The literal word here is expert (BDB 554 I) and has the idea of very rapid judgment. God’s longsuffering patience, once complete, results in rapid accountability! One is surprised by the lists of sins which follows. Apparently they were still present within the post-exilic community
sorcerers For the Mosaic context, see Exo 22:18; Lev 20:27; Deu 18:9-10. My commentary on Deuteronomy is now available online at www.freebiblecommentary.org.
adulterers This is possibly related to the post-exilic call for religious purity in marriage (i.e., no marriages to pagan women, cf. Mal 2:10-16; Ezr 9:1-2; Neh 13:1-3; Neh 13:23-24). See , see Special Topic: Adultery .
oppress the wage earner of his wages For the Mosaic context see Lev 19:13; Deu 24:14-15; Jas 5:4.
widow For the Mosaic context, see Exo 22:22-24.
those who turn aside the alien For the Mosaic context see Deu 24:14; Deuteronomy 19-22; Deu 17:19. For a good brief article, see Roland de Vaux, Ancient Israel, vol. 1, pp. 74-76.
and do not fear Me The VERB fear (BDB 431, KB 432) is used several times in Malachi (cf. Mal 1:14; Mal 2:5; Mal 3:5; Mal 4:5). It needs to be remembered that our treatment of our covenant partners reflects what we believe and feel about God. To abuse the downtrodden is to abuse God Himself. This is the continual emphasis of the book of Deuteronomy. We are our brother’s keeper!
Mal 3:6 I, the LORD, do not change The VERB (BDB 1039 I, KB 1597, Qal PERFECT) speaks of a settled character. This refers to three possible theological areas
1. God’s covenant faithfulness (cf. Lam 3:22-23)
2. God’s purpose (cf. Psa 33:11)
3. God’s character (cf. Psalms 127; Jas 1:17)
The key issue of faith is the character of God! His word is established by His character and His actions!
See Special Topic: CHARACTERISTICS OF ISRAEL’S GOD .
O sons of Jacob This seems to be a play on the term Jacob, which means cheater or supplanter (BDB 784). This verse is a comparison between the changelessness of God and the fickle rebellion of the nation of Israel. Israel’s only steadfast hope is the unchanging character of God.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
I will be, &c. Compare Mic 1:2.
the sorcerers. Reference to Pentateuch (Exo 22:18. Deu 18:10).
adulterers. Reference to Pentateuch (Exo 20:14. Lev 20:10).
oppress, &c. Reference to Pentateuch (Exo 22:21. Deu 24:14) App-92.
fear = revere.
Fuente: Companion Bible Notes, Appendices and Graphics
I will come: Mal 2:17, Psa 50:3-6, Psa 96:13, Psa 98:9, Eze 34:20-22, Heb 10:30, Heb 10:31, Jam 5:8, Jam 5:9, Jud 1:14, Jud 1:15
a swift: Mal 2:14, Psa 50:7, Psa 81:8, Jer 29:23, Mic 1:2, Mat 23:14-35
the sorcerers: Lev 20:6, Lev 20:10, Lev 20:27, Deu 5:11, Deu 5:17-21, Jer 7:9, Jer 7:10, Eze 22:6-12, Zec 5:3, Zec 5:4, 1Co 6:9, 1Co 6:10, Gal 5:19-21, Heb 13:4, Rev 21:8, Rev 22:15
against those: Exo 22:21-24, Lev 19:13, Deu 24:14, Deu 24:15, Deu 24:17, Deu 27:19, Pro 22:22, Pro 22:23, Pro 23:10, Pro 23:11, Jer 22:13-17, Jam 5:4, Jam 5:12
oppress: or, defraud, 1Th 4:6
fear: Gen 20:11, Gen 42:18, Exo 1:17, Exo 18:21, Neh 5:15, Psa 36:1, Pro 8:13, Pro 16:6, Luk 23:40, Rom 3:8
Reciprocal: Gen 31:50 – God Gen 39:11 – none of the men Exo 20:14 – General Exo 23:6 – General Lev 6:3 – sweareth Lev 18:20 – General Lev 19:12 – ye shall Lev 19:26 – use Lev 19:33 – And if Lev 25:17 – fear Lev 25:43 – but shalt Num 5:24 – General Deu 5:20 – General Deu 9:13 – I have Deu 15:13 – General Deu 23:16 – thou shalt not Jos 9:20 – lest wrath Jdg 11:10 – if we do Rth 1:21 – the Lord 1Ki 21:13 – the men of Belial Job 6:27 – the fatherless Job 7:2 – as an hireling Job 20:27 – heaven Job 22:9 – widows Job 27:13 – the heritage Job 31:12 – General Psa 24:4 – sworn Psa 94:6 – General Psa 146:7 – executeth Psa 146:9 – preserveth Pro 6:29 – he that Ecc 4:1 – and considered Ecc 5:8 – regardeth Ecc 9:2 – feareth Isa 1:23 – they judge Isa 3:5 – the people Isa 10:2 – turn aside Isa 29:21 – and turn Isa 48:1 – not in truth Jer 5:2 – though Jer 5:7 – they then Jer 5:29 – General Jer 7:6 – oppress Jer 17:11 – he that Jer 22:3 – do no violence Jer 23:10 – full Jer 27:9 – hearken Jer 42:5 – The Lord be Jer 49:11 – thy fatherless Eze 17:16 – whose oath Eze 18:7 – hath not Eze 22:7 – dealt Eze 22:11 – committed Hos 12:7 – he loveth Amo 4:1 – which oppress Amo 5:12 – and they Mic 2:2 – so Zep 3:1 – to the Zec 7:10 – oppress Zec 8:17 – love Zec 13:8 – two Mal 3:16 – that feared Mat 7:12 – for Mat 26:72 – with Joh 7:7 – because Act 6:1 – their 1Co 6:8 – General Eph 6:9 – ye Col 4:1 – give 1Ti 1:10 – perjured 1Pe 4:17 – judgment 2Pe 2:1 – and bring Rev 9:21 – their sorceries
Fuente: The Treasury of Scripture Knowledge
Mal 3:5, The evils named In this verse bad been commttted by the Jews in Malachi’s time. and the words of condemnation were meant as a severe r ebuke ot them. And they were also a prediction of the exacting regulations regarding such practices to be instituted in the time of Christ.
Fuente: Combined Bible Commentary
Mal 3:5. And I will come near to you to judgment In answer to their demand, Where is the God of judgment? Mal 2:17, God here tells them that he will hasten the time of judgment, and it shall come speedily upon them, on account of those sins that were general among them: and that if they did not repent, and reform their conduct upon the preaching of the gospel by the forerunner of the Messiah, the Messiah himself, and his apostles and other servants, he would proceed to the utter excision of their nation. And I will be a swift witness, &c. It belongs to God alone to be both witness and judge; for he alone seeth all the actions of men, and needeth not that any should testify against them, because he can himself convict them of their guilt, as having been present and looking on when their most secret sins were committed. Against the sorcerers, and against the adulterers, &c. The sins enumerated in this verse were very prevalent in Malachis time. Diviners, dreamers, and such as consulted oracles at the idols temples, are reproved, Zec 10:2; as are the false pretenders to prophecy, Neh 6:12-14. False swearing and oppression are complained of, Zec 5:4; Neh 5:3, &c. Their marrying strange women, and putting away their former wives to make room for them, was no better than adultery, and a breach of that solemn oath with which they had bound themselves, Neh 10:29-30. And the same sins seem to have been commonly practised before and at the time of Christs appearance, till the destruction of Jerusalem. No nation was more given to charms, divinations, and fortune-telling, than the Jews were about that time, as Dr. Lightfoot has shown out of their own authors. Adulterers were then so common, that the Sanhedrim ordained that the trial of an adulteress, prescribed Numbers 5., should no longer be put in practice, as the same author observes out of the Talmud. Josephus informs us that magicians swarmed in Judea, under the government of Felix, and afterward. The denunciation here, that God would come near to judgment with all these, and be a swift witness against them, was fulfilled by that terrible destruction which was made of them by the Romans when Jerusalem was taken, and such havoc was made of the nation as never happened to any people before.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
At that time the Lord assured His people that He would draw near to them, but it would be for judgment. He would quickly judge all types of sin that they practiced, whereas in Malachi’s day, and now, He waits to judge (cf. 2Pe 3:9-10). The Levites would not be the only Jews He judged; all the Israelites living then would come under His judgment (cf. Eze 20:34-38). He would judge them for all types of activity forbidden for His people: sorcery; adultery; lying; oppression of employees, widows, and orphans; mistreatment of aliens; even all forms of irreverence for Him. This was His answer to their claim that He was unjust (Mal 2:17).