Malachi 4.
Commentary (3)
John Gill
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.
1. For, behold, the day cometh that shall burn as an oven,.... Not the day of judgment, as Kimchi and other interpreters, both Jewish and Christian, think; but the day of Christ's coming in his kingdom and power, to take vengeance on the Jewish nation, which burned like an oven, both figuratively and literally; when the wrath of God, which is compared to fire, came upon that people to the uttermost; and when their city and temple were burnt about their ears, and they were surrounded with fire, as if they had been in a burning oven: and this being so terrible, as can hardly be conceived and expressed, the word "behold" is prefixed to it, not only to excite attention, but horror and terror at so dreadful a calamity; which though future, when the prophet wrote, was certain:
and all the proud; yea, and all that do wickedly, shall be stubble; the proud Pharisees, that boasted of their own righteousness, trusted in themselves, and despised others; all workers of iniquity, in private or in public; all rejecters of Christ, contemners of his Gospel and ordinances, and persecutors of his people; as well as such who were guilty of the most flagitious crimes, as sedition, robbery, murder, &c. of which there were notorious instances during the siege of Jerusalem; these were all like stubble before devouring fire, weak and easily destroyed:
and the day that cometh shall burn them up, saith the Lord of hosts: which is repeated, to show the certainty of it, and to apply it to the persons before described:
that it shall leave them neither root nor branch: which signifies an entire and complete destruction; the city and temple so utterly destroyed, that not one stone shall be left on another; both magistrates and subjects shall perish, priests and people, so that there shall be no form of government, civil nor ecclesiastical; tribes and families lost, they and their posterity: and so the Targum,
"which shall not leave them son and nephew:''
and, indeed, the numbers cut off were so many, and the destruction so general, that it may be wondered at that any remained: it is a proverbial expression, setting forth the greatness of the calamity; see Mat 3:10.
2. But unto you that fear my name,.... The few that were of this character among that wicked nation; See Gill on Mal 3:16,
shall the Sun of righteousness arise; not the Holy Ghost, who enlightens sinners, convinces of righteousness, and gives joy, peace, and comfort to the saints, but Christ: and thus it is interpreted of him by the ancient Jews, in one of their Midrashes or expositions (a); they say, Moses says not they shall be for ever pledged, that is, the clothes of a neighbour, but until the sun comes, until the Messiah comes, as it is said, "unto you that fear my name shall the sun of righteousness arise", &c.; and Philo the Jew (b) not only observes, that God, figuratively speaking, is the sun; but the divine "Logos" or Word of God, the image of the heavenly Being, is called the sun; who, coming to our earthly system, helps the kindred and followers of virtue, and affords ample refuge and salvation to them; referring, as it seems; to this passage: indeed, they generally interpret it of the sun, literally taken, which they suppose, at the end of the world, will have different effects on good and bad men; they say (c),
"in the world to come, God will bring the sun out of its sheath, and burn the wicked; they will be judged by it, and the righteous will be healed by it:''
for the proof of the former, they produce the words in the first verse of this chapter, "behold, the day cometh that shall burn as an oven"; and of the latter these words, "but unto you that fear my name &c."; and a very ridiculous notion they have, that Abraham their father had a precious stone or pearl hanging about his neck, and every sick person that saw it was healed by it immediately; and, when he departed out of the world, God took it, and fixed it to the orb of the sun; hence the proverb, the sun rises, and sickness decreases (d); and as it is elsewhere quoted (e), this passage is added to confirm it, as it is said, "to you that fear my name shall the sun of righteousness arise with healing in his wings": unless this fable should be intended to mean, as Abarbinel (f) interprets it, that Abraham, while he lived, clearly proved the unity of God and his perfections; and that, after his death, the same truth was taught by the wonderful motion of the sun: but, be this as it will, those are undoubtedly in the right who understand these words figuratively of the Messiah; who is compared to the "sun", because, as the sun is a luminous body, the light of the whole world, so is Christ of the world of men, and of the world of saints; particularly of the Gentiles, often called the world; and of the New Jerusalem church state, and of the world to come: and as the sun is the fountain of light, so is Christ the fountain of natural and moral light, as well as of the light of grace, and of the light of glory: as the sun communicates light to all the celestial bodies, so Christ to the moon, the church; to the stars, the ministers of the word; to the morning stars, the angels: as the sun dispels the darkness of the night, and makes the day, so Christ dispelled the darkness of the ceremonial law, and made the Gospel day; and he dispels the darkness of ignorance and unbelief, and makes the day of grace; and will dispel the darkness of imperfection, and will make the day of glory; as the sun is a pure, clear, and lucid body, so is Christ, without the least spot of sin; and so are his people, as they are clothed with his righteousness: as the sun is a glorious body, so is Christ both his natures, divine and human; in his office as Mediator; and will be in his second coming: as the sun is superior to all the celestial bodies, so is Christ to angels and saints: as the sun is but one, so there is but one Son of God; one Mediator between God and man; one Saviour and Redeemer; one Lord and Head of the church: its properties and effects are many; it lays things open and manifest, which before were hid; communicates heat as well as light; make the earth fruitful; is very exhilarating; has its risings and settings, and of great duration: so Christ declares the mind and will of his Father, the hidden mysteries of grace; lays open the thoughts of men's hearts in conversion; and will at the last day bring to light the hidden things of darkness: he warms the hearts of his people with his love, and causes them to burn within them, while they hear his Gospel, and he makes them fervent in spirit while they serve the Lord; he fills them with the fruits of righteousness, and with joy unspeakable, and full of glory; but he is not always seen, is sometimes under a cloud, and withdraws himself; yet his name is as the sun before the Lord, and wilt abide for ever. He is called "the sun of righteousness", because of the glory of his essential righteousness as God; and because of the purity and perfection of his righteousness as man, which appeared in all his actions, and in the administration of all his offices; and because of the display of the righteousness of God in him, in his sufferings and death, in atonement, pardon, and justification by him; and because he is the author and bringer in of righteousness to his people, the glory of which outshines all others, is pure and spotless like the sun, and is everlasting; those who have it are said to be clothed with the sun, and on such he shines in his beams of divine love, grace, and mercy, which righteousness sometimes signifies; and his rays of grace transform men into righteousness and true holiness. The "arising" of this sun may denote the appearance of Christ in our nature; under the former dispensation this sun was not risen, it was then night with the world; John the Baptist was the morning star, the forerunner of it: Christ the sun is now risen; the dayspring from on high hath visited mankind, and has spread its light and heat, its benign influences, by the ministration of the Gospel, the grace of God, which has appeared and shone out, both in Judea, and in the Gentile world: it may be accommodated to his spiritual appearance: this sun is sometimes under a cloud, or seems to be set, which occasions trouble, and is for wise ends, but will and does arise again to them that fear the Lord. The manner is,
with healing in his wings; by which are meant its rays and beams, which are to the sun as wings to a bird, by which it swiftly spreads its light and heat; so we read of the wings of the morning, Psa 139:9. Christ came as a physician, to heal the diseases of men; he healed the bodily diseases of the Jews, and he heals the soul diseases of his people, their sins; which healing he has procured by his blood and stripes: pardon of sin by the blood of Christ is meant by healing, which is universal, infallible, and free, Psa 103:3 it may denote all that preservation, protection, prosperity, and happiness, inward and outward, which they that feared the Lord enjoyed through Christ, when the unbelieving Jews were destroyed; and which is further expressed by what follows:
and ye shall go forth; not out of the world, or out of their graves, as some think; but either out of Jerusalem, as the Christians did a little before its destruction, being warned so to do (g), whereby they were preserved from that calamity; or it intends a going forth with liberty in the exercise of grace and duty, in the exercise of faith on Christ, love to him, hope in him, repentance, humility, self-denial, &c.; and in a cheerful obedience to his will; or else walking on in his ways; having health and strength, with great pleasure and comfort; and, as Aben Ezra says, by the light of this sun.
And grow up as calves of the stall; such as are fat, being put up there for that purpose; see Amo 6:4. Bochart (h) has proved, from many passages out of the Talmud (i), that the word which the Targum here makes use of, and answers to that in the Hebrew text, which is rendered "stall", signifies a yoke or collar, with which oxen or heifers were bound together, while they were threshing or treading out of corn; so that the calves or heifers here referred to were such as were not put up in a stall, but were yoked together, and employed in treading out the corn; now as there was a law that such should not be muzzled while they were thus employed, but might eat of the corn on the floor freely and plentifully, Deu 25:4 these usually grew fat, and so were the choicest and most desirable, to which the allusion may be here, and in Jer 46:21 Amo 6:4 and are a fit emblem of saints joined together in holy fellowship, walking together in all the commandments and ordinances of the Lord; where they get spiritual food for their souls, and are in thriving circumstances; where they meet with the corn of heaven, with that corn which makes the young men cheerful, and that bread which nourishes up to everlasting life. The apostle alludes to the custom of oxen yoked together, either in ploughing, or in treading out the corn, when he says, speaking of church fellowship and communion in the ordinances of the Gospel, "be ye not unequally yoked with unbelievers", Co2 6:14 for this hinders spiritual edification, as well as the promotion of the glory of God; but where they are equally yoked, and go hand in hand together in the work and ways of the Lord, they grow and flourish; they are comfortable in their souls, and lively in the exercise of grace; and they are the most thriving Christians, generally speaking, who are in church communion, and most constantly attend the means of grace, and keep closest to the word and ordinances: for the metaphor here used is designed to express a spiritual increase in all grace, and in the knowledge of Christ, and a growing up into him in all things, through the use of means, the word and ordinances; whereby saints become fat and flourishing, being fed with the milk of the word, and the breasts of ordinances, and having fellowship with one another; and, above all, this spiritual growth is owing to the dews of the grace of God, the shining of the Sun of righteousness, and the comfortable gales of the south wind of the Spirit of God, which cause the spices to flow out. The Septuagint version, and those that follow it, render it, "ye shall leap" or "skip as calves loosed from bonds"; as such creatures well fed do when at liberty; and may denote the spiritual joy of the saints upon their being healed, or because of their secure, safe, and prosperous estate: and so the word is explained in the Talmud (k), they shall delight themselves in it; and where the Rabbins interpret this and the preceding verse Mal 4:1 of the natural sun in the firmament, which will be the hell (l) in the world to come, and which will burn the wicked, and heal the righteous.
(a) Shemot Rabba, sect. 31. fol. 134. 2. (b) De Somniis, p. 578. (c) T. Bab. Nedarim, fol. 8. 2. & Avoda Zara, fol. 3. 2. (d) T. Bab. Bava Bathra, fol. 16. 2. (e) Apud Yalkut in loc. (f) Comment. in Mal. i. 11. (g) Euseb. Hist. l. 3. c. 5. (h) Hierozoic. par. 1. l. 2. c. 31. col. 303. (i) T. Bab. Gittin, fol. 53. 1. Bava Metzia, fol. 30. 1. Pesachim, fol. 26. 1. Eruvin, fol. 17. 2. (k) T. Bab. Avoda Zara, fol. 4. 1. Nedarim, fol. 8. 2. (l) A notion they elsewhere frequently inculcate, and is not improbable; and which has been of late advanced and defended by a very learned man of our own country, Mr. Tobias Swinden, in a Treatise called "An Inquirer into the Nature and Place of Hell."
3. 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.
4. Remember ye the law of Moses my servant,.... Who was faithful as such in the house of God, in delivering the law to the children of Israel, which was given him; and who are called upon to remember it, its precepts and its penalties, which they were apt to forget: and particularly this exhortation is given now, because no other prophet after Malachi would be sent unto them, this is what they should have and use as their rule and directory; and because that Christ, now prophesied of, would be the end of this law; and this, and the prophets, were to be until the days of John the Baptist, spoken of in the next verse Mal 4:5; and the rather, because in this period of time, between Malachi and the coming of Christ, the traditions of the elders were invented and obtained, which greatly set aside the law, and made it of no effect:
which I commanded unto him in Horeb for all Israel; for though the law came by Moses, and is therefore called his, yet God was the author and efficient cause of it; Moses was only a servant and minister; and this was given in Horeb, the same with Sinai: these are names of one and the same mountain, at least of the parts of it; one part of it was called Horeb, from its being a dry desert and desolate place; and the other Sinai, from its bushes and brambles. So Jerom (o) says,
"Horeb, the mountain of God, is in the land of Midian, by Mount Sinai, above Arabia in the wilderness, to which are joined the mountain and wilderness of the Saracens, called Pharan; but to me it seems the same mountain is called by two names, sometimes Sinai, and sometimes Horeb;''
see Exo 31:18. Agreeably to which Josephus (p) calls Horeb, where Moses fed his flock, and saw the vision of the burning bush, Mount Sinai; and says, it was the highest of the mountains in those parts, very convenient for pasture, and abounded with excellent herbage. Some say (q) the eastern part of it was called Sinai, and the western part Horeb; it is very likely they joined together at the bottom of the mountain, and were the two tops of it. This being mentioned shows, that the law, strictly taken, and not the prophets, is here designed, for no other was commanded, ordered, or delivered in Horeb; and that was for all the children of Israel in successive ages, until the coming of the Messiah, and for them only, as to the ministration of it by Moses.
With the statutes and judgments; the laws ceremonial and judicial, which were given to Moses, at the same time the law of the decalogue was, to be observed by the children of Israel, and which were shadows of things to come; namely, those of them that were of a ceremonial nature, and therefore to be remembered and attended to as leading to Christ, and the things of the Gospel.
(o) De locis Hebr. fol. 92. E. (p) Antiqu. l. 2. c. 12. (q) Vid. Adrichomii Theatrum Terrae Sanctae, p. 122. Well's Geography of the Old Testament, vol. 2. p. 118.
5. Behold, I will send you Elijah the prophet,.... Not the Tishbite, as the Septuagint version wrongly inserts instead of prophet; not Elijah in person, who lived in the times of Ahab; but John the Baptist, who was to come in the power and spirit of Elijah, Luk 1:17 between whom there was a great likeness in their temper and disposition; in their manner of clothing, and austere way of living; in their courage and integrity in reproving vice; and in their zeal and usefulness in the cause of God and true religion; and in their famous piety and holiness of life; and in being both prophets; see Mat 11:11 and that he is intended is clear from Mat 17:10. It is a notion of the Jews, as Kimchi and others, that the very Elijah, the same that lived in the days of Ahab, shall come in person before the coming of their Messiah they vainly expect, and often speak of difficult things to be left till Elijah comes and solves them; but for such a notion there is no foundation, either in this text or elsewhere. And as groundless is that of some of the ancient Christian fathers, and of the Papists, as Lyra and others, that Elijah with Enoch will come before the day of judgment, and restore the church of God ruined by antichrist, which they suppose is meant in the next clause.
Before the coming of the great and, dreadful day of the Lord; that is, before the coming of Christ the son of David, as the Jews (r) themselves own; and which is to be understood, not of the second coming of Christ to judgment, though that is sometimes called the great day, and will be dreadful to Christless sinners; but of the first coming of Christ, reaching to the destruction of Jerusalem: John the Baptist, his forerunner, the Elijah here spoken of, came proclaiming wrath and terror to impenitent sinners; Christ foretold and denounced ruin and destruction to the Jewish nation, city, and temple; and the time of Jerusalem's destruction was a dreadful day indeed, such a time of affliction as had not been from the creation, Mat 24:21 and the Talmud interprets (s) this of the sorrows of the Messiah, or which shall be in the days of the Messiah.
(r) T. Bab. Eruvin, fol. 43. 2. & Gloss. in ib. (s) T. Bab. Sabbat, fol 118. 1.
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
JFB
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).
2. The effect of the judgment on the righteous, as contrasted with its effect on the wicked (Mal 4:1). To the wicked it shall be as an oven that consumes the stubble (Mat 6:30); to the righteous it shall be the advent of the gladdening Sun, not of condemnation, but "of righteousness"; not destroying, but "healing" (Jer 23:6).
you that fear my name--The same as those in Mal 3:16, who confessed God amidst abounding blasphemy (Isa 66:5; Mat 10:32). The spiritual blessings brought by Him are summed up in the two, "righteousness" (Co1 1:30) and spiritual "healing" (Psa 103:3; Isa 57:19). Those who walk in the dark now may take comfort in the certainty that they shall walk hereafter in eternal light (Isa 50:10).
in his wings--implying the winged swiftness with which He shall appear (compare "suddenly," Mal 3:1) for the relief of His people. The beams of the Sun are His "wings." Compare "wings of the morning," Psa 139:9. The "Sun" gladdening the righteous is suggested by the previous "day" of terror consuming the wicked. Compare as to Christ, Sa2 23:4; Psa 84:11; Luk 1:78; Joh 1:9; Joh 8:12; Eph 5:14; and in His second coming, Pe2 1:19. The Church is the moon reflecting His light (Rev 12:1). The righteous shall by His righteousness "shine as the Sun in the kingdom of the Father" (Mat 13:43).
ye shall go forth--from the straits in which you were, as it were, held captive. An earnest of this was given in the escape of the Christians to Pella before the destruction of Jerusalem.
grow up--rather, "leap" as frisking calves [CALVIN]; literally, "spread," "take a wide range."
as calves of the stall--which when set free from the stall disport with joy (Act 8:8; Act 13:52; Act 20:24; Rom 14:17; Gal 5:22; Phi 1:4; Pe1 1:8). Especially the godly shall rejoice at their final deliverance at Christ's second coming (Isa 61:10).
3. 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).
4. Remember . . . law--"The law and all the prophets" were to be in force until John (Mat 11:13), no prophet intervening after Malachi; therefore they are told, "Remember the law," for in the absence of living prophets, they were likely to forget it. The office of Christ's forerunner was to bring them back to the law, which they had too much forgotten, and so "to make ready a people prepared for the Lord" at His coming (Luk 1:17). God withheld prophets for a time that men might seek after Christ with the greater desire [CALVIN]. The history of human advancement is marked by periods of rest, and again progress. So in Revelation: it is given for a time; then during its suspension men live on the memories of the past. After Malachi there was a silence of four hundred years; then a harbinger of light in the wilderness, ushering in the brightest of all the lights that had been manifested, but short-lived; then eighteen centuries during which we have been guided by the light which shone in that last manifestation. The silence has been longer than before, and will be succeeded by a more glorious and awful revelation than ever. John the Baptist was to "restore" the defaced image of "the law," so that the original might be recognized when it appeared among men [HINDS]. Just as "Moses" and "Elias" are here connected with the Lord's coming, so at the transfiguration they converse with Him, implying that the law and prophets which had prepared His way were now fulfilled in Him.
statutes . . . judgments--ceremonial "statutes": "judgments" in civil questions at issue. "The law" refers to morals and religion.
5. I send you Elijah--as a means towards your "remembering the law" (Mal 4:4).
the prophet--emphatical; not "the Tishbite"; for it is in his official, not his personal capacity, that his coming is here predicted. In this sense, John the Baptist was an Elijah in spirit (Luk 1:16-17), but not the literal Elijah; whence when asked, "Art thou Elias?" (Joh 1:21), He answered, "I am not." "Art thou that prophet?" "No." This implies that John, though knowing from the angel's announcement to his father that he was referred to by Mal 4:5 (Luk 1:17), whence he wore the costume of Elijah, yet knew by inspiration that he did not exhaustively fulfil all that is included in this prophecy: that there is a further fulfilment (compare Note, see on Mal 3:1). As Moses in Mal 4:4 represents the law, so Elijah represents the prophets. The Jews always understood it of the literal Elijah. Their saying is, "Messiah must be anointed by Elijah." As there is another consummating advent of Messiah Himself, so also of His forerunner Elijah; perhaps in person, as at the transfiguration (Mat 17:3; compare Mat 17:11). He in his appearance at the transfiguration in that body on which death had never passed is the forerunner of the saints who shall be found alive at the Lord's second coming. Rev 11:3 may refer to the same witnesses as at the transfiguration, Moses and Elijah; Rev 11:6 identifies the latter (compare Kg1 17:1; Jam 5:17). Even after the transfiguration Jesus (Mat 17:11) speaks of Elijah's coming "to restore all things" as still future, though He adds that Elijah (in the person of John the Baptist) is come already in a sense (compare Act 3:21). However, the future forerunner of Messiah at His second coming may be a prophet or number of prophets clothed with Elijah's power, who, with zealous upholders of "the law" clothed in the spirit of "Moses," may be the forerunning witnesses alluded to here and in Rev 11:2-12. The words "before the . . . dreadful day of the Lord," show that John cannot be exclusively meant; for he came before the day of Christ's coming in grace, not before His coming in terror, of which last the destruction of Jerusalem was the earnest (Mal 4:1; Joe 2:31).
6. 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
Matthew Henry
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.
1–3. The great and terrible day of the Lord is here prophesied of. This, like the pillar of cloud and fire, shall have a dark side turned towards the Egyptians that fight against God, and a bright side towards the faithful Israelites that follow him: The day cometh, that is, the Lord cometh, the day of the Lord; and it has reference both to the first and to the second coming of Jesus Christ; the day of both was fixed, and should answer the character here given of it.
I. In both Christ is a consuming fire to those that rebel against him. The day of his coming shall burn as an oven; it shall be a day of wrath, of fiery indignation. This was foretold concerning the Messiah, Psa 21:9, Thy hand shall find out all thy enemies, and shall make them as a fiery oven in the time of thy anger. It will be a day of terror and destruction like the burning of a city, or rather of a wood, the trees whereof are withered and dried, for to that the allusion seems to be, as Isa 10:17, Isa 10:18, The light of Israel shall be for a fire, and his Holy One for a flame, and it shall consume the glory of his forest and of his fruitful field. Now observe here, 1. Who shall be fuel to this fire - all the proud in heart, whose words have been stout against God, and their necks stiff and unapt to yield to the yoke of his commandments (all those that in the pride of their countenances will not seek after God, nor submit to the grace and government of Jesus Christ - all that proudly say they will not have Christ to reign over them), and all those that do wickedly in their affections and conversations, that wilfully persist in sin, in contempt of and contradiction to the law of God; they are such as do wickedly against the covenant, as another prophet had lately expressed it, Dan 11:32. God, that has perfect knowledge of every one's character, knows who are the proud, and of every one's actions, knows who they are that do wickedly; and they shall be as stubble to this fire; they shall be consumed by it, easily consumed, utterly consumed, and it is wholly owing to themselves that they shall be so, for they make themselves stubble, that is, combustible matter, to this fire. If they were not stubble, it would not burn them; for the fire will be to every man according as he and his works are found; if they be wood, hay, and stubble, they will be consumed; but if they be gold, solver, and precious stones, they will abide the fire and be purified by it, Co1 3:13-15. Those that by their unbelief oppose Christ thereby set themselves as briers and thorns before a devouring fire, Isa 27:4, Isa 27:5. 2. What shall be the force and what the fruit of this fire: The day that cometh shall burn them up, shall both terrify and ruin them, and shall leave them neither root nor branch, neither son nor nephew (so the Chaldee paraphrase): neither they nor their posterity shall be spared; they shall be wholly extirpated and cut off. Who knows the power of God's anger? The proud and those that do wickedly will not fear it, but they shall be made to feel it. Where are those now that called the proud happy, when thus they are made completely miserable, when there remains no branch of their happiness to be enjoyed for the present, nor any root of it out of which it might again spring up? Now this was fulfilled, (1.) When Christ, in his doctrine, spoke terror and condemnation to the proud Pharisees and the other Jews that did wickedly, when he sent that fire on the earth which burnt up the chaff of the traditions of the elders and the corrupt glosses they had put upon the law of God. (2.) When Jerusalem was destroyed by the Romans, and the nation of the Jews, as a nation, quite blotted out from under heaven, and neither root nor branch left them. This seems to be principally intended here; our Saviour says that those should be the days of vengeance, when all the things that were written to that purport should be fulfilled, Luk 21:22. Then the unbelieving Jews were as stubble to the devouring fire of God's judgments, which gathered together to them as the eagles to the carcase. (3.) It is certainly applicable, and is to be applied, to the day of judgment, to the particular judgment at death (some of the Jewish doctors refer it the punishment that seizes on the souls of the wicked immediately after they go out of the body), but especially to the general judgment, at the end of time, when Christ shall be revealed in flaming fire, to execute judgment on the proud, and all that do wickedly. The whole world shall then burn as an oven, and all the children of this world, that set their hearts upon it and choose their portion in it, shall take their ruin with it, and the fire then kindled shall never be quenched.
II. In both Christ is a rejoicing light to those who serve him faithfully, to those who fear his name and give him the glory due to it (Mal 4:2), who stand in awe of that name of his which the wicked profane and trample upon. Here are mercy and comfort kept in store for all those who fear the Lord and think on his name. Observe,
1. Whence this mercy and comfort shall flow to them: To you that fear my name shall the Sun of righteousness arise, with healing in his wings. The day that comes, as it will be a stormy day to the wicked, a day in which God will rain upon them fire and brimstone, and a horrible tempest, as he did on Sodom (Psa 11:6), a day of clouds and thick darkness (Amo 5:18, Amo 5:20), so it will be a fair and bright day to those who fear God, and reviving as the rising sun is to the earth; and particular notice is taken of the rising of the sun upon Zoar when that was mercifully distinguished from the cities of the plain, which the fire consumed; see Gen 19:23. So to those that fear God is comfort spoken. When the hearts of others fail for fear let them lift up their heads for joy, for their redemption draws nigh, Luk 21:28. But by the Sun of righteousness here we are certainly to understand Jesus Christ, who would undertake to secure the believing remnant, in the day of the general destruction of the Jews, from falling with the rest, and to comfort them in that day of distress and perplexity with his consolations; he directed those that were in Judea to flee to the mountains (Mat 24:16), and they did so, and were all safe and easy in Pella. But it is to be applied more generally, (1.) To the coming of Christ in the flesh to seek and save those that were lost; then the Sun of righteousness arose upon this dark world. Christ is the light of the world, the true light, the great light that makes day and rules the day (Joh 8:12), as the sun. He is the light of men (Joh 1:4), is to men's souls as the sun is to the visible world, which without the sun would be a dungeon; so would mankind be darkness itself without the light of the glory of God shining in the face of Christ. Christ is the Sun that has light in himself, and is the fountain of light (Psa 19:4-6); he is the Sun of righteousness, for he is himself a righteous Saviour. Righteousness is both the light and the heat of this Sun; the word of his righteousness is so; it guides, instructs, and quickens; so is the everlasting righteousness he has brought in. He is made of God to us righteousness; he is the Lord our righteousness, and therefore is fitly called the Sun of righteousness. Through him we are justified and sanctified, and so are brought to see light. This Sun of righteousness, in the fulness of time, arose upon the world, and with him light came into the world (Joh 3:19), a great light, Mat 4:16. In him the day-spring from on high visited us, to give light to those that sit in darkness, Luk 1:78, Luk 1:79. Righteousness sometimes signifies mercy or benignity, and it was in Christ that the tender mercy of our God visited us. (2.) It is applicable to the graces and comforts of the Holy Spirit, brought into the souls of men. Grotius understands it of Christ's giving the Spirit to those that are his, to shine in their hearts, and to be a comforter to them, a sun and a shield. Those that are possessed and governed by a holy fear of God and a dread of his majesty shall have his love also shed abroad in their hearts by the Holy Ghost; and then the sun may be said to arise there, and to bring both a delightful day and a fruitful spring along with it. (3.) Christ's second coming will be a glorious and welcome sun-rising to all that fear his name; it will be that morning of the resurrection in which the upright shall have dominion, Psa 49:14. That day which to the wicked will burn as an oven will to the righteous be bright as the morning; and it is what they wait for, more than those that wait for the morning.
2. What this mercy and comfort shall bring to them: He shall arise with healing under his wings, or in his rays or beams, which are as the wings of the sun. Christ came, as the sun, to bring not only light to a dark world, but health to a diseased distempered world. The Jews (says Dr. Pocock) have a proverbial saying, As the sun riseth, infirmities decrease; the flowers which drooped and languished all night revive in the morning. Christ came into the world to be the great physician, yea, and the great medicine too, both the balm in Gilead and the physician there. When he was upon earth, he went about as the sun in his circuit, doing this good; he healed all manner of sicknesses and diseases among the people; he healed by wholesale, as the sun does. He shall arise with healing in his skirts; so some read it, and they apply it to the story of the woman's touching the hem of his garment, and being thereby made whole, and his finding that virtue went out of him, Mar 5:28-30. But his healing bodily diseases was a specimen of his great design in coming into the world to heal the diseases of men's souls, and to put them into a good state of health, that they may serve and enjoy both God and themselves.
3. What good effect it shall have upon them. (1.) It shall make them vigorous in themselves: "You shall go forth, as those that are healed go abroad and return to their business." The souls shall go forth out of their bodies at death, and the bodies out of their graves at the resurrection, as prisoners out of their dungeons, and both to see the light and be set at liberty. "You shall go forth as plants out of the earth, when in the spring the sun returns." Some make it to mean the going forth of the Christians from Jerusalem, and the escape they thereby made from its destruction. And thus the souls on whom the Sun of righteousness arises go forth out of the world, go forth out of Babylon, as those that are made free indeed. "You shall likewise grow up; being restored to health and liberty, you shall increase in knowledge, and grace, and spiritual strength." The souls on which the Sun of righteousness arises are growing up towards the perfect man; those that by the grace of God are made wise and good are by the same grace made wiser and better; and their path, like that of the rising sun, shines more and more to the perfect day, Pro 4:18. Their growth is compared to that of the calves of the stall, which is a quick, strong, and useful growth. "You shall grow up, not as the flower of the field, which is slender, and weak, and of little use, and withers soon after it has grown up, but as the calves of the stall," that, as one of the rabbin expounds it, grow great in flesh and fatness, with which both God's altars and men's tables are replenished; so the growth of the saints, on whom the Sun of righteousness arises, honours both God and man. Some read it, instead of You shall grow up, You shall move yourselves, or leap for joy, shall be as frolicsome as calves of the stall, when they are let loose in the open field; it denotes the joy of the saints, who rejoice in Christ Jesus; they shall even leap for joy; they are always caused to triumph.
(2.) It shall make them victorious over their enemies (Mal 4:3): You shall tread down the wicked. Time was when the wicked trod them down, said to their souls, Bow down, that we may go over; but the day will come when they shall tread down the wicked. The wicked, being made Christ's footstool, are made theirs also (Psa 110:1), and come and worship before the feet of the church, Rev 3:9. The elder shall serve the younger. When believers by faith overcome the world, when they suppress their own corrupt appetites and passions, when the God of peace bruises Satan under their feet, then they tread down the wicked. When it came to the turn of the Christians to triumph over the Jews that had insulted over them, then this promise was fulfilled: They shall be ashes under the soles of your feet; they shall not only be trodden down, but trodden to dirt. When the day that comes shall have burnt them up, they shall trample upon them as ashes. When the righteous shall rise to everlasting life, the wicked shall rise to everlasting contempt; and, though they shall not triumph over them, they shall triumph in that God whose justice is glorified in their destruction. The saints in glory are said to have power given them over the nations, to rule them with a rod of iron, Rev 2:26, Rev 2:27. This you shall do, in the day that I shall do this. Note, The saints' triumphs are all owing to God's victories; it is not they that do this, but God that does it for them, that says, Come set your feet on the necks of these kings. Some read it, "In the day that I make, or shall make, the great day that I shall make remarkable, of which you will say with joy, This is the day which the Lord has made." The day of the destruction of Jerusalem is called the great and notable day of the Lord (Act 2:20), and our Saviour in foretelling that destruction made use of such expressions as, like these, might be applied likewise to the end of the world and the last judgment; for it was such a terrible revelation of the wrath of God from heaven, and caused such a scene of horror upon this earth, that it might fitly serve for a type of that glorious transaction which will be an outlet to the days of time and an inlet to the days of eternity. By the accomplishment of these prophecies in the ruin of the Jewish nation, we should have our faith confirmed in the assurances Christ has given us concerning the dissolution of all things. Surely I come quickly; so says Christ, the Lord of hosts, to whom all power in heaven and earth is committed.
4. This is doubtless intended for a solemn conclusion, not only of this prophecy, but of the canon of the Old Testament, and is a plain information that they were not to expect any more sayings nor writing by divine inspiration, any more of the dictates of the Spirit of prophecy, till the beginning of the gospel of the Messiah, which sets aside the Apocrypha as no part of holy writ, and which therefore the Jews never received.
Now that prophecy ceases, and is about to be sealed up, there are two things required of the people of God, that lived then: -
I. They must keep up an obedient veneration for the law of Moses (Mal 4:4): Remember the law of Moses my servant, and observe to do according to it, even that law which I commanded unto him in Horeb, that fiery law which was intended for all Israel, with the statutes and judgments, not only the law of the ten commandments, but all the other appointments, ceremonial and judicial, then and there given. Observe here, 1. The honourable mention that is made of Moses, the first writer of the Old Testament, in Malachi, the last writer. God by him calls him Moses my servant; for the righteous shall be had in everlasting remembrance. See how the penmen of scripture, though they lived in several ages at a great distance from each other (it was above 1200 years from Moses to Malachi), all concurred in the same thing, and supported one another, being all actuated and guided by one and the same Spirit. 2. The honourable mention that is made of the law of Moses; it was what God himself commanded; he owns it for his law, and he commanded it for all Israel, as the municipal law of their kingdom. Thus will God magnify his law and make it honourable. Note, We are concerned to keep the law because God has commanded it and commanded it for us, for we are the spiritual Israel; and, if we expect the benefit of the covenant with Israel (Heb 8:10), we must observe the commands given to Israel, those of them that were intended to be of perpetual obligation. 3. The summary of our duty, with reference to the law. We must remember it. Forgetfulness of the law is at the bottom of all our transgressions of it; if we would rightly remember it, we could not but conform to it. We should remember it when we have occasion to use it, remember both the commands themselves and the sanctions wherewith they are enforced. The office of conscience is to bid us remember the law. But how does this charge to remember the law of Moses come in here? (1.) This prophet had reproved them for many gross corruptions and irregularities both in worship and conversation, and now, for the reforming and amending of what was amiss, he only charges them to remember the law of Moses: "Keep to that rule, and you will do all you should do." He will lay upon them no other burden than what they have received; hold that fast, Rev 2:24, Rev 2:25. Note, Corrupt churches are to be reformed by the written word, and reduced into order by being reduced to the standard of the law and the testimony, see Co1 11:23. (2.) The church had long enjoyed the benefit of prophets, extraordinary messengers from God, and now they had a whole book of their prophecies put together, and it was a finished piece; but they must not think that hereby the law of Moses was superseded, and had become as an almanac out of date, as if now they were advanced to a higher form and might forget that. No; the prophets do but confirm and apply the law, and press the observance of that; and therefore still Remember the law. Note, Even when we have made considerable advances in knowledge we must still retain the first principles of practical religion and resolve to abide by them. Those that study the writings of the prophets, and the apocalypse, must still remember the law of Moses and the four gospels. (3.) Prophecy was now to cease in the church for some ages, and the Spirit of prophecy not to return till the beginning of the gospel, and now they are told to remember the law of Moses; let them live by the rules of that, and live upon the promises of that. Note, We need not complain for want of visions and revelations as long as we have the written word, and the canon of scripture complete, to be our guide; for that is the most sure word of prophecy, and the touchstone by which we are to try the spirits. Though we have not prophets, yet, as long as we have Bibles, we may keep our communion with God, and keep ourselves in his way. (4.) They were to expect the coming of the Messiah, the preaching of his gospel, and the setting up of his kingdom, and in that expectation they must remember the law of Moses, and live in obedience to that, and then they might expect the comforts that the Messiah would bring to the willing and obedient. Let them observe the law of Moses, and live up to the light which that gave them, and then they might expect the benefit of the gospel of Christ, for to him that has, and uses what he has well, more shall be given, and he shall have abundance.
II. They must keep up a believing expectation of the gospel of Christ, and must look for the beginning of it in the appearing of Elijah the prophet (Mal 4:5, Mal 4:6): "Behold, I send you Elijah the prophet. Though the Spirit of prophecy cease for a time, and you will have only the law to consult, yet it shall revive again in one that shall be sent in the spirit and power of Elias," Luk 1:17. The law and the prophets were until John (Luk 16:16); they continued to be the only lights of the church till that morning-star appeared. Note, As God never left himself without witness in the world, so neither in the church, but, as there was occasion, carried the light of divine revelation further and further to the perfect day. They had now Moses and the prophets, and might hear them; but God will go further: he will send them Elijah. Observe,
1. Who this prophet is that shall be sent; it is Elijah. The Jewish doctors will have it to be the same Elijah that prophesied in Israel in the days of Ahab - that he shall come again to be the forerunner of the Messiah; yet others of them say not the same person, but another of the same spirit. It should seem, those different sentiments they had when they asked John, "Art thou Elias, or that prophet that should bear his name?" Joh 1:19-21. But we Christians know very well that John Baptist was the Elias that was to come, Mat 17:10-13; and very expressly, Mat 11:14, This is Elias that was to come; and v. 10, the same of whom it is written, Behold, I send my messenger, Mal 3:1. Elijah was a man of great austerity and mortification, zealous for God, bold in reproving sin, and active to reduce an apostate people to God and their duty; John Baptist was animated by the same spirit and power, and preached repentance and reformation, as Elias had done; and all held him for a prophet, as they did Elijah in his day, and that his baptism was from heaven, and not of men. Note, When God has such work to do as was formerly to be done he can raise up such men to do it as he formerly raised up, and can put into a John Baptist the spirit of an Elias.
2. When he shall be sent - before the appearing of the Messiah, which, because it was the judgment of this world, and introduced the ruin of the Jewish church and nation, is here called the coming of the great and dreadful day of the Lord. John Baptist gave them fair warning of this when he told them of the wrath to come (that wrath to the uttermost which was hastening upon them) and put them into a way of escape from it, and when he told them of the fan in Christ's hand, with which Christ would thoroughly purge his floor; see Mat 3:7, Mat 3:10, Mat 3:12. That day of Christ, when he came first, was as that day will be when he comes again - though a great and joyful day to those that embrace him, yet a great and dreadful day to those that oppose him. John Baptist was sent before the coming of this day, to give people notice of it, that they might get ready for it, and go forth to meet it.
3. On what errand he shall be sent: He shall turn the heart of the fathers to their children, and the heart of the children to their fathers; that is, "he shall be employed in this work; he shall attempt it; his doctrine and baptism shall have a direct tendency to it, and with many shall be successful: he shall be an instrument in God's hand of turning many to righteousness, to the Lord their God, and so making ready a people prepared for him," Luk 1:16, Luk 1:17. Note, The turning of souls to God and their duty is the best preparation of them for the great and dreadful day of the Lord. It is promised concerning John, (1.) That he shall give a turn to things, shall make a bold stand against the strong torrent of sin and impiety which he found in full force among the children of his people, and beating down all before it. This is called his coming to restore all things (Mat 17:11), to set them to rights, that they may again go in the right channel. (2.) That he shall preach a doctrine that shall reach men's hearts, and have an influence upon them, and work a change in them. God's word, in his mouth, shall be quick and powerful, and a discerner of the thoughts and intents of the heart. Many had their consciences awakened by his ministry who yet were not thoroughly wrought upon, such a spirit and power was there in it. (3.) That he shall turn the hearts of the fathers with the children, and of the children with the fathers (for so some read it), to God and to their duty. He shall call upon young and old to repent, and shall not labour in vain, for many of the fathers that are going off, and many of the children that are growing up, shall be wrought upon by his ministry. (4.) That thus he shall be an instrument to revive and confirm love and unity among relations, and shall bring them closer and bind them faster to each other, by bringing and binding them all to their God. He shall prepare the way for that kingdom of heaven which will make all its faithful subjects of one heart and one soul (Act 4:32), which will be a kingdom of love, and will slay all enmities.
4. With what view he shall be sent on this errand: Lest I come and smite the earth, that is, the land of Israel, the body of the Jewish nation (that were of the earth earthy), with a curse. They by their impiety and impenitence in it had laid themselves open to the curse of God, which is a separation to all evil. God was ready to smite them with that curse, to bring utter ruin upon them, to strike home, to strike dead, with the curse; but he will yet once more try them, whether they will repent and return, and so prevent it; and therefore he sends John Baptist to preach repentance to them, that their conversion might prevent their confusion; so unwilling is God that any should perish, so willing to have his anger turned away. Had they universally repented and reformed, their repentance would have had this desired effect; but, they generally rejecting the counsel of God in John's baptism, it proved against themselves (Luk 7:30) and their land was smitten with the curse which both it and they lie under to this day. Note, Those must expect to be smitten with a sword, with a curse, who turn not to him that smites them with a rod, with a cross, Isa 9:13. Now the axe is laid to the root of the tree, says John Baptist, and it is ready to be smitten, to be cut down, with a curse; therefore bring forth fruit meet for repentance. Some observe that the last word of the Old Testament is a curse, which threatens the earth (Zac 5:3), our desert of which we must be made sensible of, that we may bid Christ welcome, who comes with a blessing; and it is with a blessing, with the choicest of blessings, that the New Testament ends, and with it let us arm ourselves, or rather let God arm us, against this curse. The grace of our Lord Jesus Christ be with us all. Amen.