John Calvin Commentary Malachi 3:2

"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:" — Malachi 3:2 (ASV)

The Prophet in this verse contends more sharply with the Jews and shows that it was a mere pretense that they so eagerly anticipated the coming of the Mediator, for they were far different from him in their entire way of life. And when he says that the coming of Christ would be intolerable, this statement is to be confined to the ungodly; for we know that nothing is more delightful and sweeter to us than when Christ is near us. Though now we are pilgrims and at a distance from him, yet his invisible presence is our chief joy and happiness (Romans 8:22, 23).

Besides, if the expectation of his coming did not sustain our minds, how miserable our condition would be! Therefore, it is by this mark that the faithful are to be distinguished: they expect his coming. And Paul does not exhort us in vain, using the example of heaven and earth, to be like those in labor, until Christ appears to us as our Redeemer.

But the Prophet here directs his words to the ungodly, who, though they seem to burn with desire for God’s presence, still do not wish him to be near them, but they flee from him as much as they can. We have encountered a similar passage in Amos,

Woe to those who desire the day of the Lord! What will it be to you? For it will be darkness, yea darkness and not light, a day of sorrow and not of joy. (Amos 5:18).

Amos in this passage spoke on the same subject. The Jews, inflated with false confidence, thought that God could not forsake them, as he had pledged his faithfulness to them. But Amos reminded them that God had been so provoked by their sins, that he had become their professed and sworn enemy.

So also in this place, Come, says the Prophet, and the Redeemer shall come; but this will be of no advantage to you. On the contrary, his coming will be dreadful to you.

We indeed know that Christ did not appear for the salvation of all, but only for the remnant and for those of Jacob who repented, according to what Isaiah says (Isaiah 10:21, 22). But since they obstinately rejected the favor of God, it is no wonder that the Prophet excluded them from the blessings of the Redeemer.

Who then will endure his coming? And who shall stand at his appearance? As if he had said, “In vain do you flatter yourselves, and even criticize God that he keeps the promised Redeemer, as it were, hidden in his own heart. For he will come in due time, but with no advantage to you; nor will you be allowed to enjoy his favor. On the contrary, he will bring you nothing but terrors. For he will be like a purifying fire, and as the herb of the fullers.” The latter clause can be understood in a good or a bad sense, as is evident from the next verse.

The power of fire, we know, is twofold: it burns and it purifies. It burns what is corrupt, but it purifies gold and silver from their dross. The Prophet undoubtedly meant to include both, for in the next verse he says that Christ will be like fire to purify and to refine the sons of Levi like gold and silver.

With regard then to the people of whom he has been speaking until now, he shows that Christ will be like fire to burn and consume their filth. For though they boasted with their mouths about their religion, yet we know that the Church of God had many defilements and pollutions; they were therefore to perish by fire. But Malachi teaches us at the same time that the whole Church was not to perish, for the Lord would purify the sons of Levi.

Here a part is stated for the whole, for the promise belongs to the entire Church. The sons of Levi were the first-fruits, and in the name of that tribe, the whole people were consecrated to God.

This is the reason why he mentions the sons of Levi rather than the whole people. It is as though he had said that though the Church was corrupt and polluted, there would still be a remnant which God would save, having purified them. The words which I had omitted are these—