มาลาคี 4:3 วิจารณ์

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 ye shall tread down the wicked,.... As grapes in the winepress, as Christ did before them, Isa 63:2 and they by virtue of him; who makes them more than conquerors through himself, over all their enemies, spiritual and temporal: for they shall be ashes under the soles of your feet; this refers to the burning of them, Mal 4:1 and may be literally understood of their being burnt with the city and temple; when afterwards, as Grotius observes, the city of Jerusalem being in some measure rebuilt, and called Aelia, there was a Christian church in it, governed by bishops, who were converted Jews; and so might be literally said to trample upon the ashes of the wicked, who had persecuted them in times past, they being upon the very spot where these men were destroyed by fire: in the day that I shall do this, saith the Lord of hosts: or "in the day which I make" (m); that is, by the rising of the sun of righteousness, the Gospel day. The Talmud (n) interprets this verse of the bodies of the wicked in hell, which after twelve months will be consumed, and the wind will scatter them under the soles of the feet of the righteous. (m) "eo die, quem ego facio", Cocceius. (n) T. Bab. Roshhashanah, fol. 17. 1.

(Verse 3) And you shall trample the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the Lord of hosts. LXX: And you shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the Lord of hosts. And he is not content with the end of this joy; but he will trample on the wicked when they become ashes. Hence, there is also an imprecation for the righteous: But the God of peace shall bruise Satan under your feet swiftly (Romans 16:20). Abraham spoke to the Lord, feeling himself to be like the ashes of divine majesty: 'I am dust and ashes' (Gen. XVIII, 27); and therefore he will see the sun of justice, and will rest among its chosen ones, and carried by him, he will be raised up to the heavens. But he, through pride, said: 'I will set my throne above the stars, I will be like the Most High' (Isai. XIV, 13); he will be cast down to the earth, and will be like ashes under the feet of the holy ones, when the day of the Lord of judgment comes.

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).

Solving the difficulty (Mal 3:15) that the wicked often now prosper. Their prosperity and the adversity of the godly shall soon be reversed. Yea, the righteous shall be the army attending Christ in His final destruction of the ungodly (Sa2 22:43; Psa 49:14; Psa 47:3; Mic 7:10; Zac 10:5; Co1 6:2; Rev 2:26-27; Rev 19:14-15). ashes--after having been burnt with the fire of judgment (Mal 4:1).

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).