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
Seventeen Centuries of Reception
4 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.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest's office before God in the order of his course, According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. [Malachi 4:6] And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
(Ver. 5, 6.) Behold, I will send you Elijah the prophet, before the great and dreadful day of the Lord comes: and he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse. LXX: Behold, I will send you Elijah the Tishbite, before the great and glorious day of the Lord comes: he will turn the heart of the father to the son, and the heart of man to his neighbor; lest I come and strike the earth completely. After Moses (whose commands we have taught are to be observed spiritually), Jesus says that Elijah must be sent: in Moses, the Law, in Elijah, signifying prophecy, as Abraham said to a certain wealthy man dressed in purple: They have Moses and the prophets, let them listen to them (Luke 16:29). And the Lord and Savior, transfigured on the mountain, was speaking with Moses and Elijah in radiant clothing, who were also telling him what he would suffer in Jerusalem (Mark 9): for the Law and the chorus of all the prophets proclaim the passion of Christ. Therefore, before the day of judgment comes, and the Lord strikes the earth with a curse, either utterly or suddenly, as the LXX translated it (for this signifies ἀρδὴν), the Lord will send Elijah (who is interpreted as 'my God' and is from the city of Thesbi, which means 'conversion' and 'repentance') to convert the hearts of the fathers to the children, namely, Abraham and Isaac and Jacob, and all the patriarchs, so that their descendants may believe in the Lord and Savior, in whom they also believed. For Abraham saw the day of the Lord and rejoiced (John 8:56), that is, the heart of the father to the son, that is, the heart of God to every one who has received the spirit of adoption. And the heart of the children to their fathers, like the Jews and Christians, who now disagree among themselves, may they agree equally in the religion of Christ. Hence it is said to the apostles, who spread the seed of the Gospel throughout the whole world: For your fathers have begotten sons for you (Ps. 44:17). For if Elijah does not convert the heart of the fathers to the children beforehand, and the heart of the children to their fathers, when the great and terrible day comes (great for the saints, terrible for sinners), the true and just judge will strike, not the heavens, nor those who dwell in heaven, but the earth with a curse, those who perform earthly works. The Jews and the Judaizing heretics believe that Elijah will come before their own Messiah and will restore all things. Hence, in the Gospel, a question is posed to Christ: Why do the Pharisees say that Elijah will come? To which He responded: Elijah will indeed come, and if you believe, he has already come, referring to John the Baptist as Elijah.
He shall turn the heart: By bringing over the Jews to the faith of Christ, he shall reconcile them to their fathers, viz., the partiarchs and prophets; whose hearts for many ages have been turned away from them, because of their refusing to believe in Christ.
With anathema: In the Hebrew, Cherem, that is, with utter destruction.
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Summary
Malachi 4:6 concludes the Old Testament with a profound prophetic promise and warning: a messenger will come to facilitate a spiritual and relational turning of hearts between generations, specifically fathers and children, as a crucial preparation for the Lord's coming. This turning signifies a restoration of covenant faithfulness and familial harmony, serving as a prerequisite to avert divine judgment, which would otherwise smite the earth with a devastating curse.
Context
Literary Context
Malachi 4:6 serves as the climactic conclusion not only to the book of Malachi but also to the entire Old Testament canon. It immediately follows the prophecy of the coming "great and dreadful day of the Lord" and the promise of Elijah's return before that day, as stated in Malachi 4:5. This final verse acts as a bridge, connecting the prophetic expectations of the Old Covenant with the coming New Covenant era. It underscores the urgency of repentance and reconciliation as the ultimate preparation for God's impending intervention, whether in judgment or salvation, thereby leaving the reader with a sense of anticipation and a call to spiritual readiness.
Historical & Cultural Context
The book of Malachi was written to the Jewish community in Jerusalem after their return from Babylonian exile, likely in the mid-5th century BC. Despite having rebuilt the temple, the people had fallen into spiritual apathy, marked by corrupt priestly practices, defiled sacrifices, social injustice, and a general disregard for God's covenant. Familial breakdown and a lack of spiritual instruction within homes were symptoms of this broader spiritual malaise. The prophecy of turning hearts addresses this deep-seated issue, emphasizing that true national restoration must begin with a spiritual renewal within the family unit and a return to the foundational principles of the Mosaic Law, which stressed intergenerational teaching and obedience (e.g., Deuteronomy 6:6-7).
Key Themes
This concluding verse powerfully encapsulates several key themes prevalent throughout Malachi and the prophetic tradition. Firstly, it highlights the theme of Generational Reconciliation, emphasizing a spiritual and relational restoration between fathers and children, which implies a return to covenant faithfulness and mutual respect for God's ways. Secondly, it underscores the theme of Divine Judgment, presenting the "curse" as the dire consequence of unrepentant disunity and disobedience, a recurring motif in prophetic warnings (e.g., Deuteronomy 28). Lastly, it serves as a crucial Prophetic Bridge, directly foreshadowing the ministry of John the Baptist, who, as foretold in Luke 1:17, would come in the spirit and power of Elijah to prepare the way for the Lord by turning hearts.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to turn back, return, or restore, whether transitively or intransitively. In Malachi 4:6, it implies a profound change of direction and attitude, a spiritual realignment or repentance. It's not merely a superficial shift in behavior but a deep, internal restoration of relationships and a return to covenant faithfulness with God and each other.
Derived from lêbâb, this word refers to the heart, used figuratively and very widely for the feelings, the will, and even the intellect. It represents the core of a person's being, including their intentions, affections, and moral character. Thus, "turning the heart" means a transformation at the deepest level of one's inner life, affecting one's desires, loyalties, and relational priorities.
This strong term denotes a doomed object, abstractly extermination, or something utterly destroyed/devoted to destruction. It signifies a severe, irrevocable judgment or consecration to destruction. In this context, it emphasizes the gravity of God's impending judgment on an unrepentant earth, a judgment that would entail utter devastation if the hearts of the people were not turned back to God and one another.
Verse Breakdown
"And he shall turn the heart of the fathers to the children"
This phrase speaks to a spiritual and relational reorientation. "He," understood prophetically as Elijah (or one in his spirit, like John the Baptist), would initiate a process where fathers, representing the older generation and those in authority, would re-engage with their children in spiritual instruction, love, and covenant faithfulness. It implies a renewed commitment to their role as spiritual leaders and mentors, bridging generational divides.
"and the heart of the children to their fathers"
This reciprocal turning signifies that the younger generation would, in turn, honor, respect, and receive the spiritual heritage and wisdom passed down by their elders. It implies a restoration of filial piety and a willingness to embrace the covenant traditions, fostering unity and continuity within the family and the community of faith.
"lest I come and smite the earth with a curse."
This serves as a solemn warning and the ultimate motivation for the turning of hearts. The "I" refers to the Lord Himself, indicating that His coming would bring a devastating judgment (a "curse" or chêrem) upon the earth if this generational and spiritual reconciliation did not occur. It underscores the severity of God's justice against a people who remain in disunity and rebellion, highlighting the critical importance of repentance and relational harmony as preparation for His presence.
Literary Devices
Malachi 4:6 masterfully employs several literary devices to convey its urgent message. The most prominent is Parallelism, specifically a form of chiasm (ABBA structure) in "the heart of the fathers to the children, and the heart of the children to their fathers." This inverted repetition emphasizes the reciprocal and comprehensive nature of the reconciliation desired by God, highlighting that the turning must be mutual and complete. The verse also functions as a powerful Prophecy, foretelling a specific event—the coming of a messenger to prepare for the Lord's day—and outlining the nature of his preparatory work. Finally, the concluding phrase, "lest I come and smite the earth with a curse," serves as a stark Conditional Warning, presenting a clear consequence for failing to heed the call to repentance and reconciliation. This warning underscores the gravity of the spiritual state of the people and the severity of God's impending judgment.
Theological and Thematic Connections
Malachi 4:6 stands as a theological linchpin, connecting the Old Testament's covenantal expectations with the New Testament's fulfillment in Christ. It reveals God's deep concern for relational integrity, particularly within the family, viewing it as foundational to national and spiritual health. The turning of hearts is not merely a social nicety but a spiritual imperative, reflecting a people prepared to meet their God. This preparation is essential because God's coming, while bringing salvation for the righteous, also brings judgment for the unrepentant. The "curse" signifies the ultimate consequence of rejecting God's call to repentance and reconciliation, a theme that resonates throughout Scripture, demonstrating God's holiness and justice. The verse thus underscores the continuous need for repentance and the restorative power of God's grace to avert divine wrath, pointing towards the ultimate reconciliation offered through Christ.
Reflection and Application
Malachi 4:6 remains profoundly relevant for believers today, serving as a timeless call to prioritize spiritual and relational harmony within our homes and communities. It challenges us to actively pursue reconciliation, not just as a social ideal, but as a vital expression of our readiness for the Lord's return. For parents, this means intentionally discipling their children in the faith, modeling genuine repentance, and fostering an environment where spiritual heritage is valued and passed down. For children, it means honoring their parents, embracing the wisdom of their elders, and engaging actively in the spiritual life of the family and church. This verse reminds us that healthy, God-honoring relationships are a powerful witness to the world and a crucial bulwark against the destructive forces of disunity. It compels us to be agents of reconciliation, striving to mend broken bonds and promote spiritual unity, thereby participating in God's redemptive work and averting the spiritual "curse" of apathy and division in our own lives and spheres of influence.
Questions for Reflection
FAQ
Who is "he" in Malachi 4:6, and how was this prophecy fulfilled?
The "he" in Malachi 4:6 refers to the prophetic messenger who would precede the "great and dreadful day of the Lord." The New Testament explicitly identifies this messenger as John the Baptist. The angel Gabriel, announcing John's birth, declared that John would "go on before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord" (Luke 1:17). Jesus Himself affirmed this fulfillment, stating that Elijah had already come in the person of John the Baptist. John's ministry of calling people to repentance and preparing the way for Christ directly embodied the spirit of reconciliation and spiritual turning promised in Malachi.
What does it mean for God to "smite the earth with a curse"?
To "smite the earth with a curse" (Hebrew chêrem) signifies a severe and comprehensive divine judgment, leading to utter destruction or devotion to destruction. In the Old Testament, chêrem often referred to things or people utterly consecrated to God for destruction due to their wickedness, like the Canaanites (Deuteronomy 7:2). In Malachi 4:6, it functions as a dire warning: if the people, particularly within families, do not turn their hearts back to God and to one another in repentance and reconciliation, the Lord's coming will not be for their blessing but for devastating judgment. It underscores the profound spiritual consequences of continued rebellion and disunity, highlighting God's justice and holiness in dealing with sin.
Christ-Centered Fulfillment
Malachi 4:6, while directly fulfilled in the ministry of John the Baptist, finds its ultimate and most profound Christ-centered fulfillment in Jesus Christ Himself. John the Baptist's role was to prepare the way, but it is Christ who truly brings about the reconciliation that Malachi envisioned. Jesus' entire ministry was one of reconciliation: He came to turn the hearts of humanity back to God the Father (2 Corinthians 5:18-19), breaking down the dividing wall of hostility between God and humanity, and also between people (Ephesians 2:14-16). The "curse" that Malachi warned of, the chêrem of divine judgment, was fully borne by Christ on the cross. He became a curse for us, redeeming us from the curse of the Law (Galatians 3:13), thereby averting the wrath of God that would otherwise fall upon a rebellious earth. Thus, the "day of the Lord" that Malachi spoke of, while bringing judgment for the unrepentant, is also the day of salvation for those whose hearts are turned to God through faith in the atoning work of the Lamb of God who takes away the sin of the world. In Christ, true generational and spiritual reconciliation becomes possible, not through human effort alone, but through the transformative power of the Gospel.