TRV
Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Malachi 4:4–6. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 4.) Remember the law of Moses my servant, which I commanded him in Horeb for all Israel, with the statutes and judgments. Likewise in the Septuagint. The just retribution in the future will be righteous, when the flame will devour and burn the root and offspring of the proud, and the sun of righteousness will rise for those who fear the Lord, with healing in its wings. Therefore remember the law of Moses my servant, which I gave him on Mount Horeb, which is Sinai, for all Israel, with the statutes and judgments. But the Apostle says: We know that the law is spiritual (Rom. VII, 14); and blessed David: Open my eyes, and I will consider the wonders of your law (Ps. CXVIII, 18); and because all ate the heavenly manna in a spiritual manner, and the whole people of Israel drank from the same spiritual rock that followed them, and that rock was Christ. (I Cor. X, 3, 4); those who believe in Christ must spiritually observe the precepts of the law, which were given in Horeb (which means dryness), through which the moisture of all vices is dried up, and to the rays of the sun of justice, the rheum of lust is dried. But the Lord spoke to all of Israel, who understands with their heart God, and of whom it is said in the Gospel: Blessed are the pure in heart, for they shall see God (Matt. 5:8).
In addition to all that has been said I transmit this final command to you so that you may keep in mind my law that I gave to the whole of Israel through Moses, having clearly stated that they must observe it in detail. The first token of obedience you will provide, then, will be acceptance of the coming of Christ the Lord, who comes for the salvation of all people. He will bring the law to an end and make clear his own way of perfection. It would therefore be good for you immediately and at the outset to believe in him at his appearance and acknowledge him to be the one that Moses and all the prophets predicted as bringing an end to the law and revealing the salvation of all in common.
After the prophecy, Malachi says, “Remember the law of Moses my servant, which I commanded him in Horeb for all Israel,” and he makes a passing reference to “precepts and judgments.” This emphasizes the declaration he had just made about the immense difference there is to be between the observers and the breakers of the law. The prophet’s further purpose was that his readers might learn to give a spiritual interpretation to the law, finding in it Christ the judge who is to make the distinction between the good and the wicked. For it was not without reason that Christ said to the Jews, “If you believed Moses, you would believe me also, for he wrote of me.” It was, in fact, of their purely material interpretation of the law and of their failure to perceive that its temporal promises were but symbols of eternal rewards that they broke into such rebellious resentfulness as to say, “He labors in vain that serves God, and what profit is it that we have kept his ordinances and that we have walked sorrowful before the Lord of hosts? Wherefore now we call the proud people happy, for they that work wickedness are built up.” It was such complaints as these that compelled the prophet to anticipate, as it were, the last judgment in which the wicked will be so far from even a pretense of happiness that their misery will be apparent to all, whereas the good, untroubled by even transitory sorrow, will enjoy a manifest and unending beatitude. Malachi had already given a similar illustration of the kind of murmurings that wearied the Lord: “Every one that does evil is good in the sight of the Lord and such please him.” The only point I want to make is that such murmurings against God were the result of an unspiritual interpretation of the law.
Continue studying Malachi 4:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Malachi 4:4 serves as a climactic, urgent summons at the close of the Old Testament canon, imploring post-exilic Israel to faithfully recall and adhere to the foundational covenantal instructions given by God through Moses at Mount Horeb. This final divine admonition underscores the enduring authority and comprehensive nature of God's revealed will—encompassing both the broad "law" (Torah) and its specific "statutes and judgments"—as essential for the nation's spiritual well-being and preparation for the anticipated Day of the Lord.
Context
Literary Context
Malachi 4:4 is the penultimate verse in the book of Malachi, which itself is the final book of the Old Testament. The preceding chapters detail God's indictments against Israel for their unfaithfulness, corrupt worship, blemished sacrifices, and social injustice. The prophet confronts their cynicism and apathy, reminding them of God's unchanging love and justice. This verse acts as a solemn, concluding exhortation, a final call to repentance and covenant fidelity before the dramatic prophetic pronouncements of the coming "great and dreadful day of the LORD" in Malachi 4:5-6. It bridges the period of the Law with the anticipation of a future divine intervention, setting the stage for the intertestamental period and the eventual arrival of John the Baptist and Jesus.
Historical & Cultural Context
The book of Malachi addresses the Jewish community that had returned from Babylonian exile, likely in the 5th century BC, during the Persian period. While they had rebuilt the temple (as described in Ezra and Nehemiah), their spiritual fervor had waned. They were struggling with disillusionment, economic hardship, and a pervasive sense of apathy towards their covenant obligations. Priests were offering defiled sacrifices (Malachi 1:6-14), people were withholding tithes (Malachi 3:8-10), and social injustices were rampant (Malachi 2:13-16). In this context, the command to "remember the law of Moses" was a direct challenge to their spiritual amnesia and a call to return to the foundational principles that defined their identity as God's covenant people, reminding them of the divine origin of the Law given at Mount Horeb.
Key Themes
Malachi 4:4 encapsulates several key themes prevalent throughout the book and the broader prophetic literature. Foremost is the Divine Authority and Immutability of God's Word, emphasizing that the Law was "commanded... in Horeb" by God Himself, not merely human legislation. This underscores the enduring relevance of God's instructions despite Israel's failures. Another crucial theme is Covenant Faithfulness and Remembrance, as the command to "remember" implies active obedience and living out the principles of the covenant, not just passive recall. This call to return to their foundational identity is a recurring motif in prophetic calls for repentance. Finally, the verse highlights Preparation for God's Future Intervention, serving as a bridge to the eschatological themes of the "Day of the Lord." Adherence to the Law was presented as crucial for spiritual readiness for the coming judgment and salvation, a theme echoed in the call for Elijah's return in Malachi 4:5.
Exposition and Analysis
Key Word Analysis
This is more than mere mental recollection; it signifies a call to active engagement, to bring something to mind with the intent of acting upon it. In a covenantal context, "remembering" God's law implies internalizing it, living by its precepts, and demonstrating faithfulness through obedience. It stands in stark contrast to the forgetfulness and apathy that characterized the post-exilic community.
Often translated as "law," Torah more accurately means "instruction" or "teaching." It refers primarily to the Pentateuch, the first five books of Moses, which contain God's comprehensive revelation of His will, His covenant with Israel, and the guidelines for their life as His chosen people. It encompasses moral, civil, and ceremonial precepts, designed to guide every facet of Israelite existence and foster a holy relationship with God.
This term refers to judicial verdicts, decrees, or ordinances, often relating to civil and social justice. It speaks to the practical application of the Law in daily life, ensuring equity, fairness, and righteousness within the community. When paired with "statutes" (chôq, H2706), it emphasizes the comprehensive nature of God's instruction, covering both the foundational decrees and their practical outworking in society.
Verse Breakdown
"Remember ye the law of Moses my servant,"
This opening imperative is a direct, urgent command to the people. The "law of Moses" refers to the entire body of divine instruction given through Moses, God's chosen mediator. Calling Moses "my servant" underscores his unique relationship with God and validates the divine origin and authority of the Law he delivered. It's a call to recall and live by the foundational covenant.
"which I commanded unto him in Horeb"
This clause explicitly states the divine origin of the Law. It was not Moses' invention but God's direct command. "Horeb" is another name for Mount Sinai, the sacred mountain where God established His covenant with Israel and delivered the Ten Commandments and other laws. This geographical and historical anchor reinforces the Law's immutable authority and its central place in Israel's identity.
"for all Israel,"
The Law was not for a select few or a particular tribe, but for the entire nation. This highlights the universal applicability of God's covenant demands to every member of the community, emphasizing corporate responsibility and the unity of the people under God's rule. It implies that every individual was accountable to these divine instructions.
"[with] the statutes and judgments."
This phrase further specifies and emphasizes the comprehensive nature of the Law. "Statutes" (chôq) refers to fixed decrees or ordinances, often ceremonial or ritualistic, while "judgments" (mishpâṭ) refers to judicial rulings or civil laws that ensure justice and equity. Together, they signify the totality of God's detailed instructions for Israel's moral, social, and religious life, leaving no aspect untouched by divine guidance.
Literary Devices
Malachi 4:4 is rich in Admonition, serving as a solemn warning and earnest exhortation from God to His people. The imperative "Remember ye" directly commands action and highlights the urgency of the message. The verse also employs Covenant Language, referencing "the law of Moses my servant" and its origin "in Horeb," which immediately evokes the foundational covenant established at Sinai. This language reinforces Israel's unique relationship with God and their obligations within that covenant. Furthermore, there is Emphasis through the pairing of "statutes and judgments," which, along with "the law," underscores the comprehensive and detailed nature of God's divine instruction, leaving no room for selective obedience or neglect. This triple emphasis on the totality of the Law serves as a powerful reminder of what Israel had neglected.
Theological and Thematic Connections
Malachi 4:4 profoundly connects to the enduring biblical theme of God's unchanging character and the perpetual relevance of His divine instruction. It reminds us that God's covenant demands are not arbitrary but are rooted in His holy nature, designed for the flourishing and sanctification of His people. The call to "remember" the Law underscores the importance of actively engaging with God's Word, allowing it to shape one's life and actions, rather than merely possessing it passively. This verse serves as a crucial bridge between the Old and New Testaments, highlighting the continuity of God's redemptive plan and the foundational role of His commands in preparing His people for the coming of the Messiah. It implicitly teaches that true spiritual revival begins with a return to God's revealed truth and a renewed commitment to obedience.
Reflection and Application
Malachi 4:4 offers timeless principles for believers today. Just as ancient Israel was called to remember and live by the Law, we are called to actively engage with and obey God's Word, which now includes the full revelation of Christ in the New Testament. This means diligently studying Scripture, meditating on its truths, and allowing it to transform our hearts and minds. The "statutes and judgments" speak to the comprehensive nature of God's will, reminding us that His truth applies to every area of our lives—our ethics, relationships, finances, and worship. In a world characterized by shifting moral standards and spiritual apathy, Malachi's call to remembrance is a powerful summons to return to the unchanging foundation of God's Word, preparing us for His ongoing work in the world and the ultimate return of Jesus Christ. Our obedience is not merely a duty but a joyful response to God's grace and a pathway to deeper intimacy with Him.
Questions for Reflection
FAQ
Why is "Horeb" mentioned specifically instead of "Sinai"?
"Horeb" and "Sinai" are generally considered two names for the same mountain range where God delivered the Law to Moses. The use of "Horeb" (H2722) in Malachi 4:4 emphasizes the desolate, awe-inspiring nature of the location where God's covenant was dramatically established. Both names evoke the profound divine encounter and the authoritative origin of the Law, reinforcing its sacred and unchangeable nature. The specific mention serves to ground the command in a concrete, historical event that was central to Israel's identity and covenant relationship with God, as seen in passages like Deuteronomy 4:10.
What is the significance of "Moses my servant"?
The phrase "Moses my servant" (H4872, H5650) is a significant theological designation used by God Himself. It highlights Moses' unique role as God's chosen mediator and faithful messenger through whom the Law was given. This title underscores Moses' obedience and faithfulness in delivering God's commands to Israel, as affirmed in Numbers 12:7. By referring to Moses in this way, Malachi 4:4 reinforces the divine authority and trustworthiness of the Law, reminding the people that it originated directly from God through His specially appointed representative, not from human wisdom or tradition.
How does this verse relate to the New Testament and Christian faith?
Malachi 4:4 serves as a crucial bridge to the New Testament by emphasizing the enduring importance of God's revealed truth and preparing the way for the Messiah. While Christians are not under the Mosaic Law as a means of salvation (Romans 3:20), this verse reminds us that God's moral character and His righteous standards, as revealed in the Law, remain eternally valid. The New Testament teaches that Christ came not to abolish the Law, but to fulfill it (Matthew 5:17), and that the Holy Spirit enables believers to live according to God's righteous requirements written on their hearts (Romans 8:4). Thus, "remembering" the Law of Moses for Christians involves understanding its purpose, recognizing its fulfillment in Christ, and embracing the Spirit-empowered obedience that reflects God's character.
Christ-Centered Fulfillment
Malachi 4:4, with its urgent call to "remember the law of Moses," finds its ultimate Christ-centered fulfillment not in a return to legalistic observance, but in the person and work of Jesus Christ. The Law, with its "statutes and judgments," was given to reveal God's perfect righteousness and expose humanity's inability to meet His standards, thereby pointing to the need for a Savior (Romans 3:20). Jesus, the promised Messiah, is the one who perfectly embodied and fulfilled the Law in every aspect of His life, demonstrating complete obedience where Israel failed (Matthew 5:17). He is the ultimate "instruction" (Torah) from God, the living Word who perfectly reveals the Father (John 1:1, 14). Furthermore, through His atoning sacrifice on the cross, Christ bore the curse of the Law for us (Galatians 3:13), making it possible for believers to be declared righteous by faith. Now, by the power of the Holy Spirit, the "righteous requirement of the law" is fulfilled in those who "walk not according to the flesh but according to the Spirit" (Romans 8:4). Thus, to "remember the law of Moses" today is to look to Christ, who is its perfect end and the source of true obedience, enabling us to live in accordance with God's will through grace.