We next note the aspect of the coming which is prominent here. Not the kingly, nor the redemptive, but the judicial, is uppermost. With keen irony the Prophet contrasts the professed eagerness of the people for the appearance of Jehovah and their shrinking terror when He does come. He is 'the Lord whom ye seek'; the Messenger of the covenant is He 'whom ye delight in.' But all that superficial and partially insincere longing will turn into dread and unwillingness to abide His scrutiny. The images of the refiner's fire and the fullers' soap imply painful processes, of which the intention is to burn out the dross and beat out the filth. It sounds like a prolongation of Malachi's voice when John the Baptist peals out his herald cry of one whose 'fan was in His hand,' and who should plunge men into a fiery baptism, and consume with fire that destroyed what would not submit to be cast into the fire that cleansed. Nor should we forget that our Lord has said, 'For judgment am I come into the world.' He came to 'purify'; but if men would not let Him do what He came for, He could not but be their bane instead of their blessing.
The stone is laid. If we build on it, it is a sure foundation; if we stumble over it, we are broken. The double aspect and effect of the gospel, which was meant only to have the single operation of blessing, are clearly set forth in this prophecy, which first promises purging from sin, so that not only the 'sons of Levi' shall offer in righteousness, but that the 'offerings of Judah and Jerusalem shall be pleasant,' and then passes immediately to foretell that God will come in judgment and witness against evil-doers. Judgment is the shadow of salvation, and constantly attends on it. Neither Malachi nor the Baptist gives a complete view of Messiah's work, but still less do they give an erroneous one; for the central portion of both prophecies is His purifying energy which both liken to cleansing fire.
That real and inward cleansing is the great work of Christ. It was wrought on as many of His contemporaries as believed on Him, and for such as did not He was a swift Witness against them. Nor are we to forget that the prophecy is not exhausted yet; for there remains another 'day of His coming' for judgment. The prophets did not see the perspective of the future, and often bring together events widely separated in time, just as, to a spectator on a mountain, distances between points far away towards the horizon are not measurable. We have to allow for foreshortening.
This blending of events historically widely apart is to be kept in view in interpreting Malachi's prediction that the coming would result in Judah's and Israel's offerings being 'pleasant unto the Lord as in former years.' That prediction is not yet fulfilled, whether we regard the name of Israel and the relation expressed in it as having passed over to the Christian Church, or whether we look forward to that bringing in of all Israel which Paul says will be as 'life from the dead.' But by slow degrees it is being fulfilled, and by Christ men are being led to offer up spiritual sacrifices, acceptable to God.
The more directly Messianic part of this prophecy is closed in verse 6 by a great saying, which at once gives the reason for the coming and for its severe aspect of witness against sin. The unchangeableness of God, which is declared in His very name, guarantees the continued existence of Israel. As Paul says in regard to the same subject, 'The calling of God is without change of purpose' (on His part). But it is as impossible that God should leave them to their sins, which would destroy them, as that He should Himself consume them. Therefore He will surely come; and coming, will deliver from evil. But they who refuse to be so delivered will forfeit that title and the pledge of preservation which it implies.