The Great Day of the Lord!

Mal 4:1-6 "You can be sure the day of the LORD is coming. My anger will burn like a furnace. All those who are proud will be like straw. So will all those who do what is evil. The day that is coming will set them on fire," says the LORD who rules over all. "Not even a root or a branch will be left to them.

"But here is what will happen for you who have respect for me. The sun that brings life will rise. Its rays will bring healing to my people. You will go out and leap like calves that have just been let out of the barn.

 "Then you will stomp on sinful people. They will be like ashes under your feet. That will happen on the day I act," says the LORD.

 "Remember the law my servant Moses gave you. Remember the rules and laws I gave him at Mount Horeb. They were for the whole nation of Israel.

 "I will send you the prophet Elijah. He will come before the day of the LORD arrives. It will be a great and terrifying day.

Elijah will teach parents how to love their children. He will also teach children how to honor their parents. If that does not happen, I will come. And I will put a curse on the land."

Malachi 4:1.     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.

Malachi 4:2.     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", 2Co 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.

Malachi 4:3.     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.

Malachi 4:4.     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.

Malachi 4:5.     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.

Malachi 4:6.     And he shall turn the heart of the fathers to the children,.... Or "with" the children, as Kimchi; and Ben Melech observes, that על is put for עם, 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.

Malachi 4:1-6

THE SUN OF RIGHTEOUSNESS

A. The final resolution.

1. (Mal 4:1) Resolution of the wicked.

“For behold, the day is coming, burning like an oven, and all the proud, yes, all who do wickedly will be stubble. And the day which is coming shall burn them up,” says the LORD of hosts, “That will leave them neither root nor branch.”

a. The day is coming: Discouraged by the apparent prosperity of the wicked and uselessness of serving the LORD, God’s people needed to be reminded that the day is coming. God still has eternity to right all wrongs and reward all good.

b. Burning like an oven: God promised a fire for His people (Mal 2:2-3) and here He promises a fire for the wicked. But there is a big difference between the refining fire applied to God’s people and the burning fire against the ungodly.

c. All who do wickedly will be stubble: Stubble is the unusable part of the grain, and lasts only moments if it is thrown into a fire.

d. Leave them neither root nor branch: In that coming day the wicked will have no hope of shooting up again to life. As long as a root remains there is hope, but hope is gone for these because the judgment of eternity is final.

2. (Mal 4:2-3) Resolution of the righteous.

“But to you who fear My name the Sun of Righteousness shall arise with healing in His wings; and you shall go out and grow fat like stall-fed calves. You shall trample the wicked, for they shall be ashes under the soles of your feet on the day that I do this,” says the LORD of hosts.

a. But to you who fear My name: In the previous verse God promised a judgment of fire for the proud, but God says that those who fear My name will be saved. 

b. The Sun of Righteousness shall arise: From the time of early Christians like Justin Martyr to today, Christians have regarded the Sun of Righteousness as a reference to Jesus.

i. In many passages God is related to a planet or star (Psa 84:11, Isa 60:19, Rev 22:16, Num 24:17). Here, the Messiah is not only a Sun, but also the Sun of Righteousness who brings healing.

ii. “He went under a cloud in his passion, and brake forth again in his resurrection. From heaven he daily darts forth his beams of righteousness, and showers down all spiritual blessings in heavenly privileges.” (Trapp)

c. With healing in His wings: The wings of the sun are the rays or sunbeams it sends out. They bring healing, joy, and wholeness. When the Sun of Righteousness shines, we need no other light or warmth. Imagine trying to light a candle on a sunny day to help out the sun! That makes as much sense as trying to “improve” the work of Jesus for us with our own righteousness.

d. You shall trample the wicked: When God’s people see the final resolution of all things they will be so happy they will jump about like stall-fed calves set free from the pen. As they jump about with joy, the wicked are trampled beneath their feet.

i. “Understand the figure. The calf in the stall is shut up, tied up with a halter at night, but when the sun rises the calf goes forth to the pasture; the young bullock is set free. So the child of God may be in bondage. The recollection of past sins and present unbelief may halter him up and keep him in the stall, but when the Lord reveals himself he is set free.” (Spurgeon)

ii. We can see a glorious progression in those who look upon the risen Sun of Righteousness and receive the healing in His wings:

• They shall go out - they will be free and enjoy their liberty

• They shall grow fat - growing strong and prosperous in the LORD

• They shall trample the wicked - enjoying the LORD’s victory in their life

B. The concluding words of the Old Testament.

1. (Mal 4:4) Remember the Law of Moses.

“Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel, with the statutes and judgments.”

a. Remember the Law of Moses: In these last few prophetic words of the Old Testament, Malachi warns Israel to remember the Law, because God’s prophetic voice would be silent for some 400 years. We never need to despair when God seems silent, because what He has already said is rich enough - if we will only remember.

b. With the statues and judgments: The last few words of the Old Testament are a call back to the Law - because under the Old Covenant man related with God on the basis of Law. Thank God for the New Covenant - for the law was given through Moses, but grace and truth came through Jesus Christ (Joh 1:17).

2. (Mal 4:5-6) Elijah will come.

“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD. 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.”

a. I will send you Elijah the prophet: In this unique promise, God assures that He will send Elijah to Israel again before the great and dreadful day of the LORD. 

i. This was fulfilled in John the Baptist in a figurative sense (Mat 11:14, Mar 9:11-13, Luk 1:17). Yet because this Elijah comes before the coming of the great and dreadful day, we know that the Elijah prophecy is only completely fulfilled before the Second Coming of Jesus. Joh 17:11-12 and Rev 11:3-12 speak of this future fulfillment, when God will either send Elijah back to the earth on this special errand, or send someone uniquely empowered in the spirit and office of Elijah.

ii. In anticipation of this, Jewish homes set a place at the table for Elijah at Passover, just in case he might come on that night to announce the news that Messiah has come. The empty chair and the cup that is filled but never drank is a testimony to their anticipation of Elijah’s coming.

b. Elijah the prophet: Why Elijah? Because he ministered in a time of crisis in Israel, when the nation was far from God, and a time that immediately preceded a terrible judgment.

i. It is significant that in these closing words of the Old Testament, God makes reference to both Moses and Elijah. They both met God at Mount Sinai (Exo 3:1; 1Ki 19:8-18). They also both met Jesus at the Mount of Transfiguration (Mat 17:1-5). They are probably the two witnesses of Revelation 11.

d. He will turn the hearts of the fathers to the children: This promise speaks of more than the reconciliation of families. When God turns the hearts of the children to their fathers, it also has in mind turning to the God of their fathers, to the faith of the patriarchs.

e. Lest I come and strike the earth with a curse: The Old Testament ends with the threat of a curse, but also with the expectation of a new dawning of the Sun of Righteousness.

i. This ending of the Book of Malachi bothered the ancient Jews. “The Masorites, who have given us most of the copies of the Hebrew Old Testament we have . . . were so bothered by this that they repeated the next-to-the-last verse of Malachi after the last verse. Similarly, the Septuagint reverses the last two verse so the Old Testament ends, not with a curse, but with a blessing.” (Boice)

ii. The end of the New Testament recognizes the rising of the Sun of Righteousness: The grace of our Lord Jesus Christ be with you all! (Rev 22:21)