Malachi 4:4–6

4:4 The Mosaic covenant is in the background throughout Malachi; many of the prophet’s concerns are first laid out in Exodus–Deuteronomy, such as sacrifice and worship (Mal. 1:8–10, 12–13; 2:12; 3:4), the priesthood (2:1–9); and the tithe (3:8). The law also acted as a rallying point for the spiritual reconstitution of the postexilic community (Nehemiah 8). As Malachi’s audience awaits fulfillment of the promises of this book, the Lord’s expectations for them have not changed since the earliest stages of the covenant relationship. In fact, Deuteronomy itself already frequently calls Israel to “remember” (Deut. 5:15; 7:18; 8:2, 18; 9:7). Although a terser command (“Remember Moses”) would probably have been sufficient to communicate the continuing need for covenant faithfulness, Malachi spurs their memory by reminding them of the divine origin of these laws (“that I commanded”) and the place of their giving (“Horeb”), original audience (“all Israel”), and content (“statutes and rules”).

4:5 Malachi neatly summarizes the two “day of the LORD” passages (2:17–3:5; 3:13–4:3). The phrase “Behold, I will send” in 4:5 echoes 3:1, while the reference to the coming day echoes 4:1. The close wording prompts us to understand Elijah as the coming messenger, unidentified in 3:1. In addition to his pedigree as a great servant of God, the fact that Elijah apparently avoided physical death (2 Kings 2) makes him an obvious candidate for the final prophetic figure to prepare God’s people before the coming day. There seems to have been an expectation of a literal return of Elijah in Jesus’ day (Matt. 17:10), but Jesus declares John the Baptist to be the fulfillment of this prophecy (Matt. 11:14).

4:6 The description of the coming Elijah’s ministry of reconciling fathers and sons may seem strange, since nothing has been said elsewhere in the book about generational strife. Malachi probably places the fundamental relationship between father and son as a synecdoche for the healing of God’s people. Just as the whole law is summarized in the commandment to love one another (Gal. 5:14), so Malachi summarizes the breaches in the covenant relationship by referring to this basic relationship between father and son.

The threat of a “decree of utter destruction” ending Malachi 4:6 translates a single Hebrew word (herem, translated “devote to destruction” in Deut. 7:2; Josh. 10:39; 11:12; 1 Sam. 15:3; etc.). In these earlier passages, herem was the final and irredeemable act of destructive judgment against evil and those who practiced it. It is tied to the “re-sanctification” of the territory where the abominable deeds were practiced (cf. Deut. 7:2 together with vv. 5–6). While this can seem a harsh way to end the book, it is not a bald threat to obey or be destroyed. Rather, God promises a messenger who will prepare his people so that judgment can be avoided. The consecutive perfect verb form beginning Malachi 4:6 is a “prophetic” perfect, showing a future certainty. Without being asked, the Lord sends a prophet to prepare his people so that his coming can be a blessing.