COMMENTARY ON MALACHI
LESSON NUMBER 25
Mal 4:4 “Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. 5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: 6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Malachi 4:4-6)
LEST I COME AND SMITE THE EARTH WITH A CURSE
INTRODUCTION
Our text contains the last words sent to Israel during the time of the Old Covenant. The next time, according to the record, a prophet arises, it will be John the Baptist, who will minister in a kind of interim period. While the Old Covenant was technically still in operation during the days beginning with John the Baptist and terminating with the day of Pentecost, a different message was declared. Jesus said that commencing with the ministry of John the Baptist, “the kingdom of God is preached, and every man presseth into it” (Lk 16:16). John prepared the way for Jesus, who would also preach the kingdom of God, turning the attention of men from focusing on human obligation to the wonderful works of God. There are differing views of the time during which Malachi prophesied. The dates range from 397 to 465 B.C. Some have calculated that he prophesied during Nehemiah’s second visit to Jerusalem (B.C. 430-420). All are generally agreed that John the Baptist commenced his ministry around A.D. 26. That indicates a gap of Divine silence for 423-491 years – round figures, about 500 years. To me, it is of special interest to note the closing inspired and recorded words from God during the time of the Old Covenant. We have them in this text. They are words of hope addressed to a declining generation. The “Sun of righteousness” would rise “with healing in his wings,” bringing recovery to those upon whom it shined. But there is even more. Before the close of earth’s history, there would be a recovery of Israel in general. That is, the people would be noted for turning, and for a marked unity in their aspirations for the Lord. This marvelous condition is said to take place “before the coming of the great and notable day of the Lord,” and will be inducted by the coming of Elijah. We will find this to be a most arresting text to consider in this closing lesson in the book of Malachi. The presence of this marvelous promise accentuates the seriousness of the wayward conduct of the priests and those who followed them.
REMEMBER THE LAW OF MY SERVANT MOSES
Malachi 4:4 “Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.”
Because, prior to the ministry of John the Baptist, these are the last recorded words of God to His people Israel, they are of especial importance. God Himself is revealed in them. While they are spoken to a people who were under a different covenant, the nature of God is in them, for God can neither act nor speak in contradiction of His own unchanging nature. As simplistic as that is to say, it has provided difficulty, indeed, for those to receive, who settle for stilted religion.
REMEMBER. While it is true that there is a sense in which the things behind us are to be forgotten (Phil 3:13), there is also a sense in which they are to be remembered. Things to be forgotten pertain to us personally – particularly to our former objectives – while things that are to be remembered pertain to God and our former standing before Him. Concerning God, His Word and works are to be remembered. As to our former standing, we are to “remember” that we were “without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope and without God in the world” (Eph 2:11-12). Malachi will accent the recollection of how and what God had spoken to the people through Moses.
THE LAW OF MOSES. The words “the Law” can refer to particular ordinances, such as “the law of the burnt offerings” (Lev 6:9), “the law of the sin offering” (Lev 6:25), “the law of the plague of leprosy” (Lev 13:59), or “the law of the Nazarite” (Num 6:13). The entirety of the book written by Moses is referred to as “the law of God” (Josh 24:26), and “the law of the Lord” (2 Kgs 10:31). Here, however, the one through whom the Law was given is the accent: “the law of My servant Moses.” This law is called “the law of Moses” twenty times in Scripture. Three of those references are found in the Gospels (Lk 2:22; 24:44; John 7:23). Three are found in the book of Acts (13:39; 15:5; 28:23), and one in the epistles (1 Cor 9:9).
Notice, that the Law was not neutralized because it was “given by Moses” (John 1:17). This means that the same God who gave the Law enabled Moses to record it accurately and without any modification, addition, or subtraction – something that is of itself astounding. Among men, the precise and thorough recollection of a single sentence is often attended by great difficulty – to say nothing of a forty-day communication of remarkable and completely harmonious details. Yet, what Moses wrote was so precise that the “law of God” could also be referred to as “the law of Moses.” That is an example of the exactness and maintenance of revelation.
MOSES MY SERVANT. God refers to Moses as “My servant” six times (Num 12:7,8; Josh 1:2,7; 2 Kgs 21:8; Mal 4:4). Moses is referred to as “His servant” seven times (Ex 14:31; Josh 9:24; 11:15; 1 Kgs 8:56; Psa 105:26). In these expressions we see something of the involvements of being a servant of the Lord. The individual who is called of God and is willingly used by Him, serving the Lord’s revealed interests, is a “servant of God.” True service is not defined by men. That is, men are not servants of the Lord simply because they want to be, or consider in themselves that they are serving His interests. It simply is not possible to serve a God who has not revealed His will. Just as an earthly servant does what his master has made known as his will, so the servant of God does what God has revealed to be His will. At the point the word and works of a person are out of harmony with what God has revealed, that person ceases to be the servant of the Lord.
I COMMANDED UNTO HIM IN HOREB. Horeb was a mountain, and is referred to as “the mountain of God” – even before the giving of the Law. This is the place where Moses saw the burning bush that was not consumed by the fire burning within it (Ex 3:1-2). This is where the rock was located that Moses smote according to the word of the Lord, “and there came water out of it” (Ex 17:6). It is where the tabernacle was first pitched (Ex 33:6-7). It is the place where God commanded Israel to commence their journey to Canaan (Deut 1:6). It is the place where God commanded Moses to gather the people so they could hear His word (Deut 4:10). It was there that God spoke “out of the midst of the fire” (Deut 4:15). The covenant with Israel was made there (Deut 5:2). It is where the Law, together with all the requirements of the covenant was made known to the people (Deut 29:1). Solomon referred to Horeb as the place where God “made a covenant with the children of Israel” (1 Kgs 8:9). There is where Moses spent “forty days and forty nights” with God, as God delivered the Law to Moses, and everything related to the Old Covenant – all of its commands, ceremonies, and implications (1 Kgs 19:8).
If the people were to recall what God had said, they were not to ask someone to give them their interpretation of that Law – like the scribes, or Pharisees, or Sadducees. The only authority on the Law was the person who knew precisely what God said through Moses on Mount Horeb.
WITH ITS STATUTES AND JUDGMENTS. Other versions read “statutes and ordinances,” NASB and “decrees and laws.” NIV “Statutes” refer to something that is prescribed, a particular action that is required – like special feasts, and special activities related to sacrifices, cleansing, etc. “Judgments” refer to moral decisions that distinguish between right and wrong, or acceptable and unacceptable – like clean and unclean. These were tied to the Law, which was encapsulated in the “ten commandments,” which were the “words of the covenant” (Ex 34:28). Because they were the practical application of the commandments, they were also necessary.
I WILL SEND ELIJAH THE PROPHET
4:5 “ Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD.”
BEHOLD. This is an attention-getting word that requires the focused hearing and consideration of the people. It involves turning the attention toward the Lord, and listening intently so as not to miss a word. By its very nature, the use of this word implies that what will now be said bears directly upon the welfare and acceptance of the people. While it should be obvious that when God speaks men are obligated to hear, this is not at all obvious to those with insensitive hearts. Thus the word “BEHOLD” is like a Divine shout, awakening men from their lethargy and calling upon them to listen to what God has to say. God never speaks needlessly, or in disassociation from His attitude toward men. His words are pertinent, and need to be heard.
I WILL SEND YOU ELIJAH. This promise has long been the subject of disputation – but it is not because of the text itself, which is quite clear. On one occasion, the disciples asked Jesus, “Why then do the scribes say that Elijah must come first?” (Matt 17:10). This was asked after they had seen Jesus in glory on the mount of transfiguration with Moses and Elijah, who also appeared “in glory” with the Lord (Lk 9:30-31). As they descended from the mountain, Jesus said to His disciples, “Tell the vision to no man, until the Son of man be risen from the dead” (Matt 17:9). The disciples’ question suggested that they thought the appearance of Elijah in glory with Jesus may have been viewed as a fulfillment of the saying of reference.
Jesus then gave a twofold explanation. First, consider that this was long after John the Baptist had been killed by Herod (Matt 14:2). First, it isd written, “And Jesus answered and said unto them, Elias truly shall first come, and restore all things” (Matt 17:11). Second, He said, “But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them” (Matt 17:12). Rather than John restoring “all things,” the people “knew him not.” Rather than him turning the hearts of the people as prophesied in this text, the people “did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands” (Matt 17:12). John came, as prophesied to Zecharias, “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.” Rather than absolutely fulfilling the promise of our text, John came “before Him” (Christ),“to make ready a people prepared for the Lord” (Luke 1:17). He touched a remnant of the people, foreshadowing the Elijah of Malachi’s prophesy. However, the people to whom, he prophesied were the very ones who rejected the Messiah, putting Him to death. Their hearts were not turned.
If there is any doubt about this matter, John himself, filled with the Holy Spirit from his mother’s womb (Lk 1:15) directly addressed this subject. Pointedly he was asked, “Are you Elijah?” NKJV He answered, “I am not” (John 1:21). That is the conclusion of the matter.
BEFORE THE COMING OF THE GREAT AND DREADFUL DAY. The Elijah of reference will come “before the great and terrible day of the Lord.” NASB The Hebrew word from which “dreadful” or “terrible” is translated means, “to fear, to be afraid, to make afraid, or terrify. STRONG’S This is the same word used to describe the fear Adam experienced when he heard the voice of God in the garden (Gen 3:10). When God told Abraham “fear not,” this is the word that was used (Gen 15:1). It is the word used to described Israel when they saw the face of Moses glowing and “were afraid to come nigh Him” (Ex 34:30).
Does this sound like the appropriate response to the coming of a Savior who is preceded by “glad tidings” (Lk 1:19; 8:1; Acts 13:32), or “good tidings of great joy” (Lk 2:10)? Indeed, as with Joel, the “great and dreadful day of the Lord” refers to His second coming, when He shall come to “judge the world in righteousness” (Joel 2:28-31; Acts 2:20; 17:31). That will be Christ’s “second” appearance upon earth (Heb 9:28). It will be a time of judgment, and the manifestation of His wrath against “them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess 1:8).
“The great and dreadful day of the Lord” is the one in which the wrath of God will be made known. Those who are not reconciled to God, or have been living in a state of alienation from Him, will be among those who cry out to the rocks and mountains, “Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb” (Rev 6:16). For all such people, that will truly be a “great and dreadful day.” It will be “great” in the sense of being absolutely preeminent. When Jesus appeared the first time, men “knew Him not” (John 1:10; Acts 13:27; 1 John 3:1). However, this will not be the case in that “great and dreadful day of the Lord.” When He came into the world, even though the Father commanded, “let all the angels of God worship Him” (Heb 1:9), only a few men did so. Herod sought to kill Him when He was an infant. The Jewish leaders sought to take His life, and boldly opposed Him both publicly and privately. The world, and the majority of the Jews, felt no compunctions about rejecting Him. Men came out against him with arms. But none of these things will take place on “the great and dreadful day of the Lord.” Men will attempt to run from Him, not make an effort to gather against Him and fight!
HE SHALL TURN THEIR HEARTS
4:6 “ And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.”
What will “Elijah” do when he is sent by God – and he will be sent by the Lord: “I will send you Elijah the prophet.” He will be unlike John the Baptist, in that he will be known, and the people will not do to him “whatever they wished” NKJV (Mark 9:13).
HE SHALL TURN THE HEART OF . . . Several versions read “hearts” (plural): NKJV/NASB/NIV/NRSV Others put the word in the singular (“heart”): KJV/ASV/DARBY/DOUAY/ERV/GENEVA/ SEPTUAGINT/YLT It is my understanding that the word is properly translated in the singular. The purpose of the text is to set forth the unity of the people in their response, thus fulfilling several poignant prophecies. Zechariah prophesied of a day when the people would serve with “one consent” (Zech 3:9). Both Jeremiah and Ezekiel spoke of a time when God would give the people “one heart” (Jer 32:39; Ezek 11:19). God told Ezekiel a time was coming when the tribes of Israel would be “one in Mine hand” (Ezek 37:19). Expounding the spirit of several prophecies, Paul said God would “turn away ungodliness from Jacob,” thus fulfilling the promise that “all Israel shall be saved” (Rom 11:26; Isa 45:17).
Just as surely as an appropriate preparation was made for the first appearance of the Lord, when He came to “save the world” (John 12:47), so the Lord will do a marvelous work upon Israel before the Lord Jesus comes the second time, sending Elijah to them specifically. Whether or not this will be the person of Elijah or one bearing his qualities is not revealed. If Jesus could be called “David their king” (Jer 30:9; Hos 3:5), it should not be thought impossible that a prophet would arise with the effective power of Elijah, sent to turn the hearts of the “children” of Israel to the hearts of their “fathers,” Abraham, Isaac, and Jacob. Abraham rejoiced to see the day of Christ as a Savior(John 8:56), and Israel will eventually rejoice to see Him as their King, and the answer to all that was promised “the fathers.”
The domestic turning of the hearts of the fathers to the children, and the hearts of the children to the fathers cannot fulfill this prophesy, unless it be in the unity of the nation toward Christ – but then, that would not be, in the domestic sense, children respecting their fathers and fathers having a keen interest in their children. It seems to me that the notion that this is what Malachi was talking about decidedly reduces the significance of the passage. If it does not have to do with a readiness for the consummation of the ages, I do not see its relevance to Jesus Christ Himself. If it refers to the first coming of Christ, then all of this would have been accomplished through John the Baptist, which Jesus clearly states is not the case.
The fact that John did not thoroughly accomplish this turning is seen in the testimony of Jesus concerning the generation to whom He ministered. He spoke of them being judged (Matt 12:41-42; 23:36). He said they sought after a sign that would not be given to them (Mk 8:12). He said they were a generation that rejected John the Baptist because he did not dance to their tune, even affirming that he had a demon (Lk 7:31-33).
Notwithstanding, those who did give heed to John were the firstfruits of what would take place later, just as those converted on the day of Pentecost were the firstfruits unto the Lord. The kind of thing that took place in a proportionately few people during the ministry of John the Baptist was an appropriate prelude to what would take place when God sends Elijah to the people, to effectively turn their “heart,” as though turning a single man.
LEST I COME AND SMITE THE EARTH. Some versions translate the text “the land.” NASB/NIV/NRSV This, however, is a misrepresentation. While the word from which “earth” is translated can mean “land,” as used here it means “land” as distinguished from the waters, and denotes “all” land, not merely “a” land. STRONG’S
These are the last words of the writings of the Prophets. The idea here is that the gathering of the Jews to Christ is a purpose that has been determined to take place before the end of the world. That is the very point that Paul expounds in Romans, chapters nine through eleven. The prophets allude to this purpose frequently, declaring that it is easier for the sun, moon, and stars to pass away than that God would forget Israel (Jer 31:35-36; 33:25-26). Freely the Lord promises, “And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. And it shall be to me a name of joy, a praise and an honor before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it” (Jer 33:8-9). He promised to make them “one nation,” and that they would not be divided “any more at all” (Ezek 37:22). He affirmed He would not make a “full end” of them (Jer 46:28).
There is a sense in which the promised restoration of Israel is keeping the earth from being smitten with a curse from which it cannot recover. Eventually, this curse will come, but not until His promise to Abraham and through the prophets has been fulfilled to the finest degree. The declaration of this through Malachi gave hope to the remnant who spoke often with one another.