Malachi 4:6 Kommentar

We have here proper instructions given us (very proper to close the canon of the Old Testament with), I. Concerning the state of recompence and retribution that is before us, the misery of the wicked and the happiness of the righteous in that state (Mal 4:1-3). And this is represented to us under a prophecy of the destruction of Jerusalem, and the unbelieving Jews with it, and of the comforts and triumphs of those among them that received the gospel. II. Concerning the state of trial and preparation we are now in, in which we are directed to have an eye to divine revelation, and to follow that; they then must keep to the law of Moses (Mal 4:4) and expect a further discovery of God's will by Elijah the prophet, that is, by John Baptist, the harbinger of the Messiah (Mal 4:5, Mal 4:6). The last chapter of the New Testament is much to the same purport, setting before us heaven and hell in the other world, and obliging us to adhere to the word of God in this world.

INTRODUCTION TO MALACHI 4 This chapter contains an account of the destruction of the wicked Jews, and the happiness of the righteous by the coming of the Messiah; an exhortation to regard the law of Moses; and a description of John the Baptist and his work. The day of Christ's coming, reaching to Jerusalem's destruction, is compared to a burning oven; the wicked Jews to stubble, whose ruin would be utter and complete, Mal 4:1 the appearance of Christ is signified by the arising of him, the sun of righteousness; the manner, with healing in his wings; the effects of which are, going forth in the exercise of grace, and the discharge of duty, and spiritual growth and triumph over their enemies, in which will lie the happiness of them that fear God, Mal 4:2 who are put in mind of the law of Moses on Horeb, Mal 4:4 the sending of John the Baptist under the name of Elijah, before the coming of Christ is prophesied of, Mal 4:5 and his work pointed out, with the end of it, Mal 4:6.

And he shall turn the heart of the fathers to the children,.... Or "with" the children, as Kimchi; and Ben Melech observes, that is put for and so in the next clause: and the heart of the children to their fathers; or "with" their fathers; that is, both fathers and children: the meaning is, that John the Baptist should be an instrument of converting many of the Jews, both fathers and children, and bringing them to the knowledge and faith of the true Messiah; and reconcile them together who were divided by the schools of Hillell and Shammai, and by the sects of the Sadducees and Pharisees, and bring them to be of one mind, judgment, and faith, and to have a hearty love to one another, and the Lord Christ; see Mat 3:5; see Gill on Luk 1:17. The Talmudists (t) interpret this of composing differences, and making peace. Lest I come and smite the earth with a curse; the land of Judea; which, because the greater part of the inhabitants of it were not converted to the Lord, did not believe in the Messiah, but rejected him, notwithstanding the preaching and testimony of John the Baptist, and the ministry and miracles of Christ, it was smitten with a curse, was made desolate, and destroyed by the Roman emperors, Vespasian and Adrian, as instruments doing what God here threatened he would do; for not the whole earth is intended, as the Targum and Abarbinel suggest; but only that land, and the people of it, are intended, to whom the law of Moses was given; and to whom Elias, or John the Baptist, was to be sent; and to whom he was sent, and did come; and by whom he was rejected, and also the Messiah he pointed at; for which that country was smitten with a curse, and remains under it to this day. (t) Massachet Ediot, c. 8. sect. 7. Next: Matthew Introduction

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest's office before God in the order of his course, According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. [Malachi 4:6] And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.

(Ver. 5, 6.) Behold, I will send you Elijah the prophet, before the great and dreadful day of the Lord comes: and he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse. LXX: Behold, I will send you Elijah the Tishbite, before the great and glorious day of the Lord comes: he will turn the heart of the father to the son, and the heart of man to his neighbor; lest I come and strike the earth completely. After Moses (whose commands we have taught are to be observed spiritually), Jesus says that Elijah must be sent: in Moses, the Law, in Elijah, signifying prophecy, as Abraham said to a certain wealthy man dressed in purple: They have Moses and the prophets, let them listen to them (Luke 16:29). And the Lord and Savior, transfigured on the mountain, was speaking with Moses and Elijah in radiant clothing, who were also telling him what he would suffer in Jerusalem (Mark 9): for the Law and the chorus of all the prophets proclaim the passion of Christ. Therefore, before the day of judgment comes, and the Lord strikes the earth with a curse, either utterly or suddenly, as the LXX translated it (for this signifies ἀρδὴν), the Lord will send Elijah (who is interpreted as 'my God' and is from the city of Thesbi, which means 'conversion' and 'repentance') to convert the hearts of the fathers to the children, namely, Abraham and Isaac and Jacob, and all the patriarchs, so that their descendants may believe in the Lord and Savior, in whom they also believed. For Abraham saw the day of the Lord and rejoiced (John 8:56), that is, the heart of the father to the son, that is, the heart of God to every one who has received the spirit of adoption. And the heart of the children to their fathers, like the Jews and Christians, who now disagree among themselves, may they agree equally in the religion of Christ. Hence it is said to the apostles, who spread the seed of the Gospel throughout the whole world: For your fathers have begotten sons for you (Ps. 44:17). For if Elijah does not convert the heart of the fathers to the children beforehand, and the heart of the children to their fathers, when the great and terrible day comes (great for the saints, terrible for sinners), the true and just judge will strike, not the heavens, nor those who dwell in heaven, but the earth with a curse, those who perform earthly works. The Jews and the Judaizing heretics believe that Elijah will come before their own Messiah and will restore all things. Hence, in the Gospel, a question is posed to Christ: Why do the Pharisees say that Elijah will come? To which He responded: Elijah will indeed come, and if you believe, he has already come, referring to John the Baptist as Elijah.

GOD'S COMING JUDGMENT: TRIUMPH OF THE GODLY: RETURN TO THE LAW THE BEST PREPARATION FOR JEHOVAH'S COMING: ELIJAH'S PREPARATORY MISSION OF REFORMATION. (Mal 4:1-6) the day cometh . . . burn-- (Mal 3:2; Pe2 3:7). Primarily is meant the judgment coming on Jerusalem; but as this will not exhaust the meaning, without supposing what is inadmissible in Scripture--exaggeration--the final and full accomplishment, of which the former was the earnest, is the day of general judgment. This principle of interpretation is not double, but successive fulfilment. The language is abrupt, "Behold, the day cometh! It burns like a furnace." The abruptness imparts terrible reality to the picture, as if it suddenly burst on the prophet's view. all the proud--in opposition to the cavil above (Mal 3:15), "now we call the proud (haughty despisers of God) happy." stubble-- (Oba 1:18; Mat 3:12). As Canaan, the inheritance of the Israelites, was prepared for their possession by purging out the heathen, so judgment on the apostates shall usher in the entrance of the saints upon the Lord's inheritance, of which Canaan is the type--not heaven, but earth to its utmost bounds (Psa 2:8) purged of all things that offend (Mat 13:41), which are to be "gathered out of His kingdom," the scene of the judgment being that also of the kingdom. The present dispensation is a spiritual kingdom, parenthetical between the Jews' literal kingdom and its antitype, the coming literal kingdom of the Lord Jesus. neither root nor branch--proverbial for utter destruction (Amo 2:9).

turn . . . heart of . . . fathers to . . . children, &c.--Explained by some, that John's preaching should restore harmony in families. But Luk 1:16-17 substitutes for "the heart of the children to the fathers," "the disobedient to the wisdom of the just," implying that the reconciliation to be effected was that between the unbelieving disobedient children and the believing ancestors, Jacob, Levi, "Moses," and "Elijah" (just mentioned) (compare Mal 1:2; Mal 2:4, Mal 2:6; Mal 3:3-4). The threat here is that, if this restoration were not effected, Messiah's coming would prove "a curse" to the "earth," not a blessing. It proved so to guilty Jerusalem and the "earth," that is, the land of Judea when it rejected Messiah at His first advent, though He brought blessings (Gen 12:3) to those who accepted Him (Joh 1:11-13). Many were delivered from the common destruction of the nation through John's preaching (Rom 9:29; Rom 11:5). It will prove so to the disobedient at His second advent, though He comes to be glorified in His saints (Th2 1:6-10). curse--Hebrew, Cherem, "a ban"; the fearful term applied by the Jews to the extermination of the guilty Canaanites. Under this ban Judea has long lain. Similar is the awful curse on all of Gentile churches who love not the Lord Jesus now (Co1 16:22). For if God spare not the natural branches, the Jews, much less will He spare unbelieving professors of the Gentiles (Rom 11:20-21). It is deeply suggestive that the last utterance from heaven for four hundred years before Messiah was the awful word "curse." Messiah's first word on the mount was "Blessed" (Mat 5:3). The law speaks wrath; the Gospel, blessing. Judea is now under the "curse" because it rejects Messiah; when the spirit of Elijah, or a literal Elijah, shall bring the Jewish children back to the Hope of their "fathers," blessing shall be theirs, whereas the apostate "earth" shall be "smitten with the curse" previous to the coming restoration of all things (Zac 12:13-14). May the writer of this Commentary and his readers have grace "to take heed to the sure word of prophecy as unto a light shining in a dark place, until the day dawn!" To the triune Jehovah be all glory ascribed for ever! Next: Matthew Introduction

This admonition to the ungodly is explained in Mal 4:1. by a picture of the separation which will be effected by the day of judgment. Mal 4:1. "For behold the day cometh burning like a furnace, and all the proud and every doer of wickedness become stubble, and the coming day will burn them, saith Jehovah of hosts, so that it will not leave them root or branch. Mal 4:2. But to you who fear my name, the sun of righteousness will rise and healing in its wings, and ye will go out and skip like stalled calves, Mal 4:3. And will tread down the ungodly, for they will be ashes under the soles of your feet in the day that I create, saith Jehovah of hosts." The day of judgment will be to the ungodly like a burning furnace. "A fire burns more fiercely in a furnace than in the open air" (Hengstenberg). The ungodly will then resemble the stubble which the fire consumes (cf. Isa 5:24; Zep 1:18; Oba 1:18, etc.). זדים and עשׂה רשׁעה point back to Mal 3:15. Those who are called blessed by the murmuring nation will be consumed by the fire, as stubble is burned up, and indeed all who do wickedness, and therefore the murmurers themselves. אשׁר before לא יעזב is a conjunction, quod; and the subject is not Jehovah, but the coming day. The figure "root and branch" is borrowed from a tree - the tree is the ungodly mass of the people (cf. Amo 2:9) - and denotes total destruction, so that nothing will be left of them. To the righteous, on the other hand, the sun of righteousness will arise. Tsedâqâh is an epexegetical genitive of apposition. By the sun of righteousness the fathers, from Justin downwards, and nearly all the earlier commentators understand Christ, who is supposed to be described as the rising sun, like Jehovah in Psa 84:12 and Isa 60:19; and this view is founded upon a truth, viz., that the coming of Christ brings justice and salvation. But in the verse before us the context does not sustain the personal view, but simply the idea that righteousness itself is regarded as a sun. Tsedâqâh, again, is not justification or the forgiveness of sins, as Luther and others suppose, for there will be no forgiving of sins on the day of judgment, but God will then give to every man reward or punishment according to his works. Tsedâqâh is here, what it frequently is in Isaiah (e.g., Isa 45:8; Isa 46:13; Isa 51:5, etc.), righteousness in its consequences and effects, the sum and substance of salvation. Malachi uses tsedâqâh, righteousness, instead of ישׁע, salvation, with an allusion to the fact, that the ungodly complained of the absence of the judgment and righteousness of God, that is to say, the righteousness which not only punishes the ungodly, but also rewards the good with happiness and salvation. The sun of righteousness has מרפּא, healing, in its wings. The wings of the sun are the rays by which it is surrounded, and not a figure denoting swiftness. As the rays of the sun spread light and warmth over the earth for the growth and maturity of the plants and living creatures, so will the sun of righteousness bring the healing of all hurts and wounds which the power of darkness has inflicted upon the righteous. Then will they go forth, sc. from the holes and caves, into which they had withdrawn during the night of suffering and where they had kept themselves concealed, and skip like stalled calves (cf. Sa1 28:24), which are driven from the stall to the pasture. On pūsh, see at Hab 1:8. And not only will those who fear God be liberated from all oppression, but they will also acquire power over the ungodly. They will tread down the wicked, who will then have become ashes, and lie like ashes upon the ground, having been completely destroyed by the fire of the judgment (cf. Isa 26:5-6).