Malachi 3:2
Parallel Verses
English Standard Version
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.

King James Bible
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:

American Standard Version
But who can abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fuller's soap:

Douay-Rheims Bible
And who shall be able to think of the day of his coming? and who shall stand to see him? for he is like a refining fire, and like the fuller's herb:

English Revised Version
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:

Webster's Bible Translation
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 fuller's soap.

Malachi 3:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Zechariah 7:1-3 describe the occasion for this instructive and consolatory "word of God," which was addressed to Zechariah in the fourth year of Darius, i.e., two years after the building of the temple was resumed, and two years before its completion, and therefore at a time when the building must have been far advanced, and the temple itself was possibly already finished in the rough. Zechariah 7:1. "It came to pass in the fourth year of king Darius, that the word of Jehovah came to Zechariah, on the fourth (day) of the ninth month, in Kislev." In this definition of the time we are surprised first of all at the circumstance, that, according to the Masoretic accentuation, and the division of the verses, the statement of the time is torn into two halves, and the notice of the year is placed after ויהי, whilst that of the month does not follow till after התה דבר יי; and secondly, at the fact that the introduction of the occurrence which led to this word of God is appended with the imperfect c. Vav rel. (vayyishlach), which would then stand in the sense of the pluperfect in opposition to the rule. On these grounds we must give up the Masoretic division of the verses, and connect the notice of the month and day in Zechariah 7:1 with Zechariah 7:2, so that Zechariah 7:1 contains merely the general statement that in the fourth year of king Darius the word of the Lord came to Zechariah. What follows will then be appended thus: On the fourth day of the ninth month, in Kislev, Bethel sent, etc. Thus the more precise definition of the time is only given in connection with the following occurrence, because it was self-evident that the word of God which was addressed to the prophet in consequence of that event, could not have been addressed to him before it occurred. The rendering of the words in Zechariah 7:2 is also a disputed point. We adopt the following: Zechariah 7:2. "Then Bethel sent Sharezer and Regem-melech, and his people, to entreat the face of Jehovah, (Zechariah 7:3) to speak to the priests who were at the house of Jehovah of hosts, and to the prophets, thus: Shall I weep, abstaining in the fifth month as I have now done so many years?" As Bēth-ēl may either signify the house of God, or be the name of the town of Bethel, it may be taken either as accus. loci, or as the subject of the sentence. Against the first explanation, which is very widely spread, viz., "it sent to the house of God, or to Bethel, Sharezer," etc., or "they sent to the house of God Sharezer," etc., it may be argued not only that the prophet, in order to make himself intelligible, ought either to have written 'el Bēth-'ēl, or to have placed Bēth-'ēl after the object, but also that beeth-'eel cannot be shown to have been ever applied to the temple of Jehovah, and that it would have been altogether out of place to speak of sending to Bethel, because Jehovah could not be prayed to in Bethel after the captivity. We must therefore take bēth-'ēl as the subject, and understand it as denoting the population of Bethel, and not as a name given to the church of the Lord, since there are no conclusive passages to support any such use, as bēth Yehōvâh only is used for the church of God (see at Hosea 8:1), and here there could be no inducement to employ so unusual an epithet to denote the nation. A considerable number of the earlier inhabitants of Bethel had already returned with Zerubbabel, according to Ezra 2:28 and Nehemiah 7:32; and, according to Nehemiah 11:31, the little town appears to have been soon rebuilt. The inhabitants of this city sent an embassy to Jerusalem, namely Sharezer and Rechem-Melech, and his men. The omission of the nota accus. את has indeed been adduced as an objection to this interpretation of the names as the object, and the names have been therefore taken as the subject, and regarded as in apposition to Bēth-ēl: "Bethel, namely Sharezer and Rechem, etc., sent;" that is to say, two men are mentioned in connection with Bethel, who are supposed to have acted as leaders of the embassy. But there is something so harsh and inflexible in the assumption of such an apposition as this, that in spite of the omission of the את we prefer to regard the names as accusatives. The name Sharezer is evidently Assyrian (cf. Isaiah 37:38; Jeremiah 39:3, Jeremiah 39:13), so that the man was probably born in Babylonia.

The object of sending these men is given first of all in general terms: viz., להלּות את־פּני יי, lit., to stroke the face of Jehovah, - an anthropomorphic expression for affectionate entreaty (see at Psalm 119:58), and then defined more precisely in Zechariah 7:3, where it is stated that they were to inquire of the priests and prophets, i.e., through their mediation, to entreat an answer from the Lord, whether the mourning and fasting were to be still kept up in the fifth month. Through the clause אשׁר לבית יי the priests are described as belonging to the house of Jehovah, though not in the sense supposed by Kliefoth, namely, "because they were appointed to serve in His house along with the Levites, in the place of the first-born, who were the possession of Jehovah" (Numbers 3:41; Deuteronomy 10:8-9). There is no such allusion here; but the meaning is simply, "as the persons in the temple, who by virtue of their mediatorial service were able to obtain an answer from Jehovah to a question addressed to Him in prayer." The connection with the prophets points to this. The question האבכּה is defined by the inf. absol. הנּזר, as consisting in weeping or lamentation connected with abstinence from food and drink, i.e., with fasting. On this use of the inf. abs., see Ewald, 280, a; הנּזר, to abstain (in this connection from meat and drink), is synonymous with צוּם in Zechariah 7:5. זה כּ מּה שׁנים: "these how many years," for which we should say, "so many years." Kammeh suggests the idea of an incalculably long duration. זה, in this and other similar combinations with numerical data, has acquired the force of an adverb: now, already (cf. Zechariah 1:12, and Ewald, 302, b). The subject to אבכּה is the population of Bethel, by which the men had been delegated. The question, however, had reference to a subject in which the whole community was interested, and hence the answer from God is addressed to all the people (Zechariah 7:5). So far as the circumstances themselves are concerned, we can see from Zechariah 7:5 and Zechariah 8:19, that during the captivity the Israelites had adopted the custom of commemorating the leading incidents in the Chaldaean catastrophe by keeping fast-days in the fifth, seventh, fourth, and tenth months. In the fifth month (Ab), on the tent day, because, according to Jeremiah 52:12-13, that was the day on which the temple and the city of Jerusalem were destroyed by fire in the nineteenth year of Nebuchadnezzar, though the seventh day of that month is the date given in 2 Kings 25:8-9 (see the comm. in loc.). In the seventh month, according to Jewish tradition, they fasted on the third day, on account of the murder of the governor Gedaliah, and the Judaeans who had been left in the land (2 Kings 25:25-26; Jeremiah 51:1.). In the fourth month Tammuz) they fasted on the ninth day, on account of the conquest of Jerusalem by Nebuchadnezzar in the eleventh year of Zedekiah (Jeremiah 39:2; Jeremiah 52:6-7). And lastly, in the tenth month, a fast was kept on the tenth day on account of the commencement of the siege of Jerusalem by Nebuchadnezzar on that day, in the ninth year of Zedekiah (2 Kings 25:1 and Jeremiah 39:1).

(Note: The later Jews kept the 9th Ab as the day when both the first and second temples were destroyed by fire; and in Mishna Taanit iv. 6, five disasters are enumerated, which had fallen upon Israel on that day: viz., (1) the determination of God not to suffer the fathers to enter the promised land; (2 and 3) the destruction of the first and second temples; (4) the conquest of the city of Bether in the time of Bar-Cochba; (5) the destruction of the holy city, which Rashi explains from Micah 3:12 and Jeremiah 26:18, but which others refer to the fact that Turnus Rufus (either Turannius Rufus or T. Annius Rufus: cf. Schttgen, Horae hebr. et talm. ii. 953ff., and Jost, Gesch. des Judenthums, ii. 77) ploughed over the foundation of the temple. Also, on the seventeenth of the fourth month (Tammuz), according to Mishna Taan. iv. 6, five disasters are said to have befallen Israel: (1) the breaking of the tables of the law (Exodus 32); (2) the cessation of the daily sacrifice in the first temple from the want of sacrificial lambs (cf. Jeremiah 52:6); (3) the breach made in the city walls; (4) the burning of the law by Apostemus; and (5) the setting up of the abomination, i.e., of an idol, in the temple (Daniel 11:31; Daniel 12:13). Vid., Lundius, Codex talm. de jejunio, Traf. ad Rhen. 1694, p. 55ff.; also in abstract in Mishna ed. Surenhus. ii. pp. 382-3.)

The question put by the delegates referred simply to the fasting in the fifth month, in commemoration of the destruction of the temple. And now that the rebuilding of the temple was rapidly approaching completion, it appeared no longer in character to continue to keep this day, especially as the prophets had proclaimed on the part of God, that the restoration of the temple would be a sign that Jehovah had once more restored His favour to the remnant of His people. If this fast-day were given up, the others would probably be also relinquished. The question actually involved the prayer that the Lord would continue permanently to bestow upon His people the favour which He had restored to them, and not only bring to completion the restoration of the holy place, which was already begun, but accomplish generally the glorification of Israel predicted by the earlier prophets. The answer given by the Lord through Zechariah to the people refers to this, since the priests and prophets could give no information in the matter of their own accord.

The answer from the Lord divides itself into two parts, Zechariah 7:4-14 and ch. 8. In the first part He explains what it is that He requires of the people, and why He has been obliged to punish them with exile: in the second He promises them the restoration of His favour and the promised salvation. Each of these parts is divisible again into two sections, Zechariah 7:4-7 and Zechariah 7:8-14; Zechariah 8:1-17 and Zechariah 8:18-23; and each of these sections opens with the formula, "The word of Jehovah (of hosts) came to me (Zechariah), saying."

Malachi 3:2 Parallel Commentaries

Treasury of Scripture Knowledge

who may abide.

Malachi 4:1 For, behold, the day comes, that shall burn as an oven; and all the proud, yes, and all that do wickedly...

Amos 5:18-20 Woe to you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light...

Matthew 3:7-12 But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers...

Matthew 21:31-44 Whether of them two did the will of his father? They say to him, The first. Jesus said to them, Truly I say to you...

Matthew 23:13-35 But woe to you, scribes and Pharisees, hypocrites! for you shut up the kingdom of heaven against men: for you neither go in yourselves...

Matthew 25:10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

Luke 2:34 And Simeon blessed them, and said to Mary his mother, Behold, this child is set for the fall and rising again of many in Israel...

Luke 3:9,17 And now also the ax is laid to the root of the trees: every tree therefore which brings not forth good fruit is hewn down...

Luke 7:23 And blessed is he, whoever shall not be offended in me.

Luke 11:37-47,52-54 And as he spoke, a certain Pharisee sought him to dine with him: and he went in, and sat down to meat...

Luke 21:36 Watch you therefore, and pray always, that you may be accounted worthy to escape all these things that shall come to pass...

John 6:42-44 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he said...

John 8:41-48,55 You do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God...

John 9:39-41 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind...

John 15:22-24 If I had not come and spoken to them, they had not had sin: but now they have no cloak for their sin...

Acts 7:52-54 Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One...

Romans 9:31-33 But Israel, which followed after the law of righteousness, has not attained to the law of righteousness...

Romans 11:5-10 Even so then at this present time also there is a remnant according to the election of grace...

Hebrews 10:28,29 He that despised Moses' law died without mercy under two or three witnesses...

Hebrews 12:25 See that you refuse not him that speaks. For if they escaped not who refused him that spoke on earth, much more shall not we escape...

1 Peter 2:7,8 To you therefore which believe he is precious: but to them which be disobedient, the stone which the builders disallowed...

Revelation 1:6,7 And has made us kings and priests to God and his Father; to him be glory and dominion for ever and ever. Amen...

Revelation 6:17 For the great day of his wrath is come; and who shall be able to stand?

for.

Isaiah 4:4 When the Lord shall have washed away the filth of the daughters of Zion...

Zechariah 13:9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried...

Matthew 3:10-12 And now also the ax is laid to the root of the trees: therefore every tree which brings not forth good fruit is hewn down...

1 Corinthians 3:13-15 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire...

Revelation 2:23 And I will kill her children with death; and all the churches shall know that I am he which searches the reins and hearts...

like fullers'.

Psalm 2:7 I will declare the decree: the LORD has said to me, You are my Son; this day have I begotten you.

Isaiah 1:18 Come now, and let us reason together, said the LORD: though your sins be as scarlet, they shall be as white as snow...

Jeremiah 2:22 For though you wash you with nitre, and take you much soap, yet your iniquity is marked before me, said the Lord GOD.

Mark 9:3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

Revelation 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth...

Revelation 7:14 And I said to him, Sir, you know. And he said to me, These are they which came out of great tribulation, and have washed their robes...

Revelation 19:8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

Cross References
Matthew 3:10
Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.

1 Corinthians 3:13
each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done.

Revelation 6:17
for the great day of their wrath has come, and who can stand?"

1 Samuel 6:20
Then the men of Beth-shemesh said, "Who is able to stand before the LORD, this holy God? And to whom shall he go up away from us?"

Psalm 76:7
But you, you are to be feared! Who can stand before you when once your anger is roused?

Psalm 130:3
If you, O LORD, should mark iniquities, O Lord, who could stand?

Proverbs 25:4
Take away the dross from the silver, and the smith has material for a vessel;

Jump to Previous
Abide Appeareth Appearing Appears Bearing Endure Faced Fire Fuller Fullers Fuller's Refiner Soap Stand Standing
Jump to Next
Abide Appeareth Appearing Appears Bearing Endure Faced Fire Fuller Fullers Fuller's Refiner Soap Stand Standing
Links
Malachi 3:2 NIV
Malachi 3:2 NLT
Malachi 3:2 ESV
Malachi 3:2 NASB
Malachi 3:2 KJV

Malachi 3:2 Bible Apps
Malachi 3:2 Biblia Paralela
Malachi 3:2 Chinese Bible
Malachi 3:2 French Bible
Malachi 3:2 German Bible

Bible Hub

ESV Text Edition 2011: The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Malachi 3:1
Top of Page
Top of Page