The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917], at sacred-texts.com
Lord
The first verse of Malachi 3 (Mal 3:1) is quoted of John the Baptist; (Mat 11:10); (Mar 1:2); (Luk 7:27), but the second clause, "the Lord whom ye see," etc, is nowhere quoted in the New Testament 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 Old Testament prophets, saw both advents of Messiah blended in one horizon, but did not see the separating interval described in Matthew 13 consequent upon the rejection of the King (Mat 13:16); (Mat 13:17). 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.
they
remnant, (Rom 9:25-29);
(See Scofield) - (Jer 15:21).
feared
(See Scofield) - (Psa 19:9).
God
Summary of the Old Testament Revelation of Deity:
God is revealed in the Old Testament.
(1) through His names, as follows:
English Form Hebrew Equivalent Primary God LORD Lord El, Elah, or Elohim (Gen 1:1) note) Jehovah (Gen 2:4); note) Adon or Adonai (Gen 15:2); note) Compound (with El = God) Almighty God Most High, or most high God everlasting God El Shaddai (Gen 17:1); note) El Elyon (Gen 14:18); note) El Olam (Gen 21:33); note) Compound (with Jehovah = Lord) LORD God Lord GOD LORD of hosts Jehovah Elohim (Gen 2:4); note Adonai Jehovah (Gen 15:2); note) Jehovah Sabaoth (Sa1 1:3); note)
(See Scofield) - (Gen 1:1).
(See Scofield) - (Gen 2:4).
(See Scofield) - (Gen 15:2).
(See Scofield) - (Gen 17:1).
(See Scofield) - (Gen 14:18).
(See Scofield) - (Gen 21:33).
(See Scofield) - (Gen 2:4).
(See Scofield) - (Gen 15:2).
(See Scofield) - (Sa1 1:3).
The trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the Old Testament 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 Old Testament 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 Old Testament, 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); (Gen 3:22); (Psa 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; (Psa 2:7); (Heb 1:5) and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (for example; (Gen 1:2); (Num 11:25); (Num 24:2); (Jdg 3:10); (Jdg 6:34); (Jdg 11:29); (Jdg 13:25); (Jdg 14:6); (Jdg 14:19); (Jdg 15:14); (Sa2 23:2); (Job 26:13); (Job 33:4); (Psa 106:33); (Psa 139:7); (Isa 40:7); (Isa 59:19); (Isa 63:10).
(See Scofield) - (Mal 2:15).
(3) The future incarnation is intimated in the theophanies, or appearances of God in human form (for example (Gen 18:1); (Gen 18:13); (Gen 18:17-22); (Gen 32:24-30) and distinctly predicted in the promises connected with redemption (for example (Gen 3:15) and with the Davidic Covenant (Isa 7:13); (Isa 9:6-7); (Jer 23:5-6).
The revelation of Deity in the New Testament so illuminates that of the Old Testament 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 Old Testament 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 Old Testament reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, for example, 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 Old Testament 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 Old Testament revelation of God cruel and repellent. It is in harmony, not contrast, with the New Testament revelation of God in Christ.
(6) Those passages which attribute to God bodily parts and human emotions (for example (Exo 33:11); (Exo 33:20); (Deu 29:20); (Ch2 16:9); (Gen 6:6); (Gen 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 Old Testament 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 Old Testament points, is a revelation in and through a perfect Man.