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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Окончание третьей речи: 1–3. Будущее наказание нечестивых и награждение благочестивых. 4–6. Илия пророк как Предтеча дня Господня.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 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 (ver. 4) and expect a further discovery of God's will by Elijah the prophet, that is, by John Baptist, the harbinger of the Messiah, ver. 5, 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.
Adam Clarke: Commentary on the Bible - 1831
God's awful judgments on the wicked, Mal 4:1. Great blessedness of the righteous, Mal 4:2, Mal 4:3. The prophet then, with a solemnity becoming the last of the prophets, closes the Sacred Canon with enjoining the strict observance of the law till the forerunner already promised should appear, in the spirit of Elijah, to introduce the Messiah, and begin a new and everlasting dispensation, Mal 4:4-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mal 4:1, God's judgment on the wicked; Mal 4:2, and his blessing on the good; Mal 4:4, He exhorts to the study of the law; Mal 4:5, and tells of Elijah's coming and office.
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.
4:14:1: Զի ահա եկեսցէ օր Տեառն բորբոքեալ իբրեւ զհնոց, եւ այրեսցէ զնոսա. եւ եղիցին ամենայն այլազգիք, եւ ամենայն որ գործեն զանօրէնութիւն եղէ՛գն. եւ վառեսցի զնոքօք օրն որ գալոց իցէ, ասէ Տէր ամենակալ. եւ մի՛ մնասցէ նոցա արմատ եւ մի՛ ուռ[10928]։ [10928] Ոմանք. Իբրեւ զբորբոքեալ հնոց։ Բազումք. Եւ ամենեքին որ գործեն... որ գալոց է՝ ասէ Տէր։
1 Ահա պիտի գայ Տիրոջ օրը՝ հնոցի նման բորբոքուած, եւ պիտի այրի նրանց. բոլոր այլազգիներն ու ովքեր անօրէնութիւն են գործում, պիտի վառուեն ինչպէս եղէգ այն օրը, որը պիտի գայ, - ասում է Ամենակալ Տէրը, - եւ նրանցից ոչ մի արմատ եւ ոչ մի ուռ չի մնայ:
4 «Քանզի ահա փուռի պէս վառուած օրը կու գայ, Երբ բոլոր հպարտները եւ բոլոր ամբարշտութիւն ընողները Յարդի պէս պիտի ըլլան Ու եկած օրը զանոնք պիտի այրէ, կ’ըսէ զօրքերու Տէրը, Այնպէս որ անոնց արմատ կամ ոստ պիտի չթողու։
Զի ահա եկեսցէ օր [57]Տեառն բորբոքեալ իբրեւ զհնոց, եւ այրեսցէ զնոսա. եւ եղիցին ամենայն այլազգիք, եւ ամենեքին որ գործեն զանօրէնութիւն եղէգն, եւ վառեսցի զնոքօք օրն որ գալոց իցէ``, ասէ Տէր ամենակալ, եւ մի՛ մնասցէ նոցա արմատ եւ մի՛ ուռ:

4:1: Զի ահա եկեսցէ օր Տեառն բորբոքեալ իբրեւ զհնոց, եւ այրեսցէ զնոսա. եւ եղիցին ամենայն այլազգիք, եւ ամենայն որ գործեն զանօրէնութիւն եղէ՛գն. եւ վառեսցի զնոքօք օրն որ գալոց իցէ, ասէ Տէր ամենակալ. եւ մի՛ մնասցէ նոցա արմատ եւ մի՛ ուռ[10928]։
[10928] Ոմանք. Իբրեւ զբորբոքեալ հնոց։ Բազումք. Եւ ամենեքին որ գործեն... որ գալոց է՝ ասէ Տէր։
1 Ահա պիտի գայ Տիրոջ օրը՝ հնոցի նման բորբոքուած, եւ պիտի այրի նրանց. բոլոր այլազգիներն ու ովքեր անօրէնութիւն են գործում, պիտի վառուեն ինչպէս եղէգ այն օրը, որը պիտի գայ, - ասում է Ամենակալ Տէրը, - եւ նրանցից ոչ մի արմատ եւ ոչ մի ուռ չի մնայ:
4 «Քանզի ահա փուռի պէս վառուած օրը կու գայ, Երբ բոլոր հպարտները եւ բոլոր ամբարշտութիւն ընողները Յարդի պէս պիտի ըլլան Ու եկած օրը զանոնք պիտի այրէ, կ’ըսէ զօրքերու Տէրը, Այնպէս որ անոնց արմատ կամ ոստ պիտի չթողու։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 Ибо вот, придет день, пылающий как печь; тогда все надменные и поступающие нечестиво будут как солома, и попалит их грядущий день, говорит Господь Саваоф, так что не оставит у них ни корня, ни ветвей.
4:1 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold הַ ha הַ the יֹּום֙ yyôm יֹום day בָּ֔א bˈā בוא come בֹּעֵ֖ר bōʕˌēr בער burn כַּ ka כְּ as † הַ the תַּנּ֑וּר ttannˈûr תַּנּוּר furnace וְ wᵊ וְ and הָי֨וּ hāyˌû היה be כָל־ ḵol- כֹּל whole זֵדִ֜ים zēḏˈîm זֵד insolent וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֹשֵׂ֤ה ʕōśˈē עשׂה make רִשְׁעָה֙ rišʕˌā רִשְׁעָה guilt קַ֔שׁ qˈaš קַשׁ stubble וְ wᵊ וְ and לִהַ֨ט lihˌaṭ להט devour אֹתָ֜ם ʔōṯˈām אֵת [object marker] הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the בָּ֗א bbˈā בוא come אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יַעֲזֹ֥ב yaʕᵃzˌōv עזב leave לָהֶ֖ם lāhˌem לְ to שֹׁ֥רֶשׁ šˌōreš שֹׁרֶשׁ root וְ wᵊ וְ and עָנָֽף׃ ʕānˈāf עָנָף branches
4:1. ecce enim dies veniet succensa quasi caminus et erunt omnes superbi et omnes facientes impietatem stipula et inflammabit eos dies veniens dicit Dominus exercituum quae non relinquet eis radicem et germenFor behold the day shall come kindled as a furnace: and all the proud, and all that do wickedly shall be stubble: and the day that cometh shall set them on fire, saith the Lord of hosts, it shall not leave them root, nor branch.
1. For, behold, the day cometh, it burneth as a furnace; and all the proud, and all that work wickedness, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.
4:1. For, behold, the day will arrive, kindled like a furnace, and all the arrogant and all those who act impiously will be stubble. And the approaching day will inflame them, says the Lord of hosts; it will leave behind for them neither root, nor sprout.
4:1. For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch:

4:1 Ибо вот, придет день, пылающий как печь; тогда все надменные и поступающие нечестиво будут как солома, и попалит их грядущий день, говорит Господь Саваоф, так что не оставит у них ни корня, ни ветвей.
4:1
כִּֽי־ kˈî- כִּי that
הִנֵּ֤ה hinnˈē הִנֵּה behold
הַ ha הַ the
יֹּום֙ yyôm יֹום day
בָּ֔א bˈā בוא come
בֹּעֵ֖ר bōʕˌēr בער burn
כַּ ka כְּ as
הַ the
תַּנּ֑וּר ttannˈûr תַּנּוּר furnace
וְ wᵊ וְ and
הָי֨וּ hāyˌû היה be
כָל־ ḵol- כֹּל whole
זֵדִ֜ים zēḏˈîm זֵד insolent
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֹשֵׂ֤ה ʕōśˈē עשׂה make
רִשְׁעָה֙ rišʕˌā רִשְׁעָה guilt
קַ֔שׁ qˈaš קַשׁ stubble
וְ wᵊ וְ and
לִהַ֨ט lihˌaṭ להט devour
אֹתָ֜ם ʔōṯˈām אֵת [object marker]
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
בָּ֗א bbˈā בוא come
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יַעֲזֹ֥ב yaʕᵃzˌōv עזב leave
לָהֶ֖ם lāhˌem לְ to
שֹׁ֥רֶשׁ šˌōreš שֹׁרֶשׁ root
וְ wᵊ וְ and
עָנָֽף׃ ʕānˈāf עָנָף branches
4:1. ecce enim dies veniet succensa quasi caminus et erunt omnes superbi et omnes facientes impietatem stipula et inflammabit eos dies veniens dicit Dominus exercituum quae non relinquet eis radicem et germen
For behold the day shall come kindled as a furnace: and all the proud, and all that do wickedly shall be stubble: and the day that cometh shall set them on fire, saith the Lord of hosts, it shall not leave them root, nor branch.
1. For, behold, the day cometh, it burneth as a furnace; and all the proud, and all that work wickedness, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.
4:1. For, behold, the day will arrive, kindled like a furnace, and all the arrogant and all those who act impiously will be stubble. And the approaching day will inflame them, says the Lord of hosts; it will leave behind for them neither root, nor sprout.
4:1. For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Нечестивые — заключает пророк свою речь, начавшуюся в предыдущей главе — будут в день суда Божия уничтожены, а благочестивые получат награду и возвеселятся.

1: Нечестивые не всегда будут благоденствовать. С наступлением дня Господня — т. е. дня суда Божия — они исчезнут, как быстро исчезает, бросаемая в раскаленную печь, солома (ср. Ис V:24), от них не останется ни корня ни ветвей (корень — это они сами, ветви — их дети).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. 2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. 3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.
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, Ps. xxi. 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. x. 17, 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. xi. 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, silver, and precious stones, they will abide the fire and be purified by it, 1 Cor. iii. 13-15. Those that by their unbelief oppose Christ thereby set themselves as briers and thorns before a devouring fire, Isa. xxvii. 4, 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, Luke xxi. 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 (v. 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 (Ps. xi. 6), a day of clouds and thick darkness (Amos v. 18, 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. xix. 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, Luke xxi. 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 (Matt. xxiv. 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 (John viii. 12), as the sun. He is the light of men (John i. 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 (Ps. xix. 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 (John iii. 19), a great light, Matt. iv. 16. In him the day-spring from on high visited us, to give light to those that sit in darkness, Luke i. 78, 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, Ps. xlix. 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, Mark v. 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, Prov. iv. 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 (v. 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 (Ps. cx. 1), and come and worship before the feet of the church, Rev. iii. 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. ii. 26, 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 (Acts ii. 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.
Adam Clarke: Commentary on the Bible - 1831
4:1: Behold, the day cometh, that shall burn as an oven - The destruction of Jerusalem by the Romans.
And all the proud - This is in reference to Mal 3:15 of the preceding chapter.
The day that cometh shall burn them up - Either by famine, by sword, or by captivity. All those rebels shall be destroyed.
It shall leave them neither root nor branch - A proverbial expression for total destruction. Neither man nor child shall escape.
Albert Barnes: Notes on the Bible - 1834
4:1: For, behold, the day cometh, which shall burn as an oven - He had declared the great severance of the God-fearing and the God-blaspheming, those who served and those who did not serve God; the righteous and the wicked; now he declares the way and time of the severance, the Day of Judgment. Daniel had described the fire of that day, Dan 7:9-10, "The throne (of the Ancient of days) was a fiery flame; his wheels a burning fire: a fiery stream issued and came forth from Him: the judgment was set and the books were opened." Fire is ever spoken of, as accompanying the judgment Psa 50:3. "Our God shall come, and shall not keep silence, a fire shall devour before Him Isa 66:15-16. Behold the Lord will come with fire: for by fire and by the sword will the Lord plead with all flesh: Co1 3:13 every man's work shall be made manifest, for the day shall declare it, because it shall be Rev_ealed by fire: and the fire shall try every man's work, of what sort it is." Peter tells us that fire will be of this burning world; Pe2 3:7-10. "the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of' ungodly men; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up."
The oven, or furnace, pictures the intensity of the heat, which is white from its intensity, and darts forth, fiercely, shooting up like a living creature, and destroying life, as the flame of the fire of Nebuchadnezzars Dan 3:22 "burning fiery furnace slew those men that took up Shadrach, Meshach, and Abednego." The whole world shall be one burning furnace.
And all the proud and all that do wickedly - All those, whom those complainers pronounced "blessed," Mal 3:15, yea and all who should thereafter be like them (he insists on the universality of the judgment), "every doer of wickedness," up to that day and those who should then be, shall be stubble." The proud and mighty, who in this life were strong as iron and brass, so that no one dared resist them, but they dared to fight with God, these, in the Day of Judgment, shall be most powerless, as stubble cannot resist the fire, in an ever-living death."
That shall leave them neither root nor branch - "i. e. they shall have no hope of shooting up again to life; that life, I mean, which is worthy of love, and in glory with God, in holiness and bliss. For when the root has not been wholly cut away, nor the shoot torn up as from the depth, some hope is retained, that it may again shoot up. For, as it is written Job 10:4 :7, 'There is hope of a tree, if it be cut down, that it will sproul again, and that the tender branch thereof will not cease.' But if it be wholly torn up from below and from its very roots, and its shoots be fiercely cut away, all hope, that it can again shoot up to life, will perish also. So, he saith, will all hope of the lovers of sin perish. For so the divine Isaiah clearly announces Isa 66:24, "their worm shall not die and their fire shall not be quenched, and they shall be an abhorring to all flesh."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: the day: Mal 4:5, Mal 3:2; Eze 7:10; Joe 2:1, Joe 2:31; Zep 1:14; Zac 14:1; Luk 19:43, Luk 21:20; Pe2 3:7
shall burn: Psa 21:9, Psa 21:10; Nah 1:5, Nah 1:6; Zep 1:18; Mat 3:12; Th2 1:8
and all the: Mal 3:15, Mal 3:18; Exo 15:7; Psa 119:119; Isa 2:12-17, Isa 5:24, Isa 40:24, Isa 41:2, Isa 47:14; Oba 1:18; Nah 1:10
that it: Job 18:16; Amo 2:9
Carl Friedrich Keil and Franz Delitzsch
4:1
This admonition to the ungodly is explained in Mal 4:1. by a picture of the separation which will be effected by the day of judgment. Mal 4:1. "For behold the day cometh burning like a furnace, and all the proud and every doer of wickedness become stubble, and the coming day will burn them, saith Jehovah of hosts, so that it will not leave them root or branch. Mal 4:2. But to you who fear my name, the sun of righteousness will rise and healing in its wings, and ye will go out and skip like stalled calves, Mal 4:3. And will tread down the ungodly, for they will be ashes under the soles of your feet in the day that I create, saith Jehovah of hosts." The day of judgment will be to the ungodly like a burning furnace. "A fire burns more fiercely in a furnace than in the open air" (Hengstenberg). The ungodly will then resemble the stubble which the fire consumes (cf. Is 5:24; Zeph 1:18; Obad 1:18, etc.). זדים and עשׂה רשׁעה point back to Mal 3:15. Those who are called blessed by the murmuring nation will be consumed by the fire, as stubble is burned up, and indeed all who do wickedness, and therefore the murmurers themselves. אשׁר before לא יעזב is a conjunction, quod; and the subject is not Jehovah, but the coming day. The figure "root and branch" is borrowed from a tree - the tree is the ungodly mass of the people (cf. Amos 2:9) - and denotes total destruction, so that nothing will be left of them. To the righteous, on the other hand, the sun of righteousness will arise. Tsedâqâh is an epexegetical genitive of apposition. By the sun of righteousness the fathers, from Justin downwards, and nearly all the earlier commentators understand Christ, who is supposed to be described as the rising sun, like Jehovah in Ps 84:12 and Is 60:19; and this view is founded upon a truth, viz., that the coming of Christ brings justice and salvation. But in the verse before us the context does not sustain the personal view, but simply the idea that righteousness itself is regarded as a sun. Tsedâqâh, again, is not justification or the forgiveness of sins, as Luther and others suppose, for there will be no forgiving of sins on the day of judgment, but God will then give to every man reward or punishment according to his works. Tsedâqâh is here, what it frequently is in Isaiah (e.g., Is 45:8; Is 46:13; Is 51:5, etc.), righteousness in its consequences and effects, the sum and substance of salvation. Malachi uses tsedâqâh, righteousness, instead of ישׁע, salvation, with an allusion to the fact, that the ungodly complained of the absence of the judgment and righteousness of God, that is to say, the righteousness which not only punishes the ungodly, but also rewards the good with happiness and salvation. The sun of righteousness has מרפּא, healing, in its wings. The wings of the sun are the rays by which it is surrounded, and not a figure denoting swiftness. As the rays of the sun spread light and warmth over the earth for the growth and maturity of the plants and living creatures, so will the sun of righteousness bring the healing of all hurts and wounds which the power of darkness has inflicted upon the righteous. Then will they go forth, sc. from the holes and caves, into which they had withdrawn during the night of suffering and where they had kept themselves concealed, and skip like stalled calves (cf. 1Kings 28:24), which are driven from the stall to the pasture. On pūsh, see at Hab 1:8. And not only will those who fear God be liberated from all oppression, but they will also acquire power over the ungodly. They will tread down the wicked, who will then have become ashes, and lie like ashes upon the ground, having been completely destroyed by the fire of the judgment (cf. Is 26:5-6).
Geneva 1599
4:1 For, behold, the day cometh, that shall (a) burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.
(a) He prophesies of God's judgments against the wicked, who would not receive Christ, when God would send him for the restoration of his Church.
John Gill
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 Mt 3:10.
John Wesley
4:1 Cometh - Tho' it be at a distance from you, yet it is coming and will overtake you and overwhelm you too. As an oven - The refiner's fire, Mal 3:2, is now represented as a fire, burning more dreadfully, as it did indeed when Jerusalem and the temple were on fire, when the fire raged every where, but most fiercely where the arched roofs made it double itself, and infold flames with flames. And this may well be an emblem of the day of judgment.
Robert Jamieson, A. R. Fausset and David Brown
4:1 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; 2Pet 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-- (Obad 1:18; Mt 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 (Ps 2:8) purged of all things that offend (Mt 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 (Amos 2:9).
4:24:2: Եւ ծագեսցէ՛ ձեզ երկիւղածաց անուան իմոյ արեգա՛կն արդարութեան, եւ բժշկութիւն ՚ի թեւս նորա. եւ ելջիք եւ խայտասջիք իբրեւ ո՛րթք արձակեալք ՚ի կապոյ[10929]։ [10929] Ոմանք. Երկիւղածաց իմոց արեգակն։
2 Բայց ձեզ՝ իմ անունից երկիւղ կրողներիդ համար արդարութեան արեգակը պիտի ծագի, եւ բժշկութիւն պիտի լինի նրա շողերի մէջ եւ դուք պիտի ելնէք ու խայտաք ինչպէս կապից արձակուած հորթեր
2 Բայց ձեզի՝ իմ անունէս վախցողներուդ՝ Արդարութեան արեգակը պիտի ծագի։Անոր թեւերուն վրայ բժշկութիւն պիտի ըլլայ Ու դուք գոմի պարարտ հորթերու պէս Դուրս պիտի ելլէք ու պիտի ցատկէք։
Եւ ծագեսցէ ձեզ երկիւղածաց անուան իմոյ արեգակն արդարութեան, եւ բժշկութիւն ի թեւս նորա. եւ ելջիք եւ խայտասջիք իբրեւ որթք [58]արձակեալք ի կապոյ:

4:2: Եւ ծագեսցէ՛ ձեզ երկիւղածաց անուան իմոյ արեգա՛կն արդարութեան, եւ բժշկութիւն ՚ի թեւս նորա. եւ ելջիք եւ խայտասջիք իբրեւ ո՛րթք արձակեալք ՚ի կապոյ[10929]։
[10929] Ոմանք. Երկիւղածաց իմոց արեգակն։
2 Բայց ձեզ՝ իմ անունից երկիւղ կրողներիդ համար արդարութեան արեգակը պիտի ծագի, եւ բժշկութիւն պիտի լինի նրա շողերի մէջ եւ դուք պիտի ելնէք ու խայտաք ինչպէս կապից արձակուած հորթեր
2 Բայց ձեզի՝ իմ անունէս վախցողներուդ՝ Արդարութեան արեգակը պիտի ծագի։Անոր թեւերուն վրայ բժշկութիւն պիտի ըլլայ Ու դուք գոմի պարարտ հորթերու պէս Դուրս պիտի ելլէք ու պիտի ցատկէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 А для вас, благоговеющие пред именем Моим, взойдет Солнце правды и исцеление в лучах Его, и вы выйдете и взыграете, как тельцы упитанные;
4:2 וְ wᵊ וְ and זָרְחָ֨ה zārᵊḥˌā זרח flash up לָכֶ֜ם lāḵˈem לְ to יִרְאֵ֤י yirʔˈê יָרֵא afraid שְׁמִי֙ šᵊmˌî שֵׁם name שֶׁ֣מֶשׁ šˈemeš שֶׁמֶשׁ sun צְדָקָ֔ה ṣᵊḏāqˈā צְדָקָה justice וּ û וְ and מַרְפֵּ֖א marpˌē מַרְפֵּא healing בִּ bi בְּ in כְנָפֶ֑יהָ ḵᵊnāfˈeʸhā כָּנָף wing וִֽ wˈi וְ and יצָאתֶ֥ם yṣāṯˌem יצא go out וּ û וְ and פִשְׁתֶּ֖ם fištˌem פושׁ paw the ground כְּ kᵊ כְּ as עֶגְלֵ֥י ʕeḡlˌê עֵגֶל bull מַרְבֵּֽק׃ marbˈēq מַרְבֵּק fatted calf
4:2. et orietur vobis timentibus nomen meum sol iustitiae et sanitas in pinnis eius et egrediemini et salietis sicut vituli de armentoBut unto you that fear my name, the Sun of justice shall arise, and health in his wings: and you shall go forth, and shall leap like calves of the herd.
2. But unto you that fear my name shall the sun of righteousness arise with healing in his wings; and ye shall go forth, and gambol as calves of the stall.
4:2. But unto you, who fear my name, the Sun of justice will arise, and health will be in his wings. And you will go forth and leap like the calves of the herd.
4:2. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall:

4:2 А для вас, благоговеющие пред именем Моим, взойдет Солнце правды и исцеление в лучах Его, и вы выйдете и взыграете, как тельцы упитанные;
4:2
וְ wᵊ וְ and
זָרְחָ֨ה zārᵊḥˌā זרח flash up
לָכֶ֜ם lāḵˈem לְ to
יִרְאֵ֤י yirʔˈê יָרֵא afraid
שְׁמִי֙ šᵊmˌî שֵׁם name
שֶׁ֣מֶשׁ šˈemeš שֶׁמֶשׁ sun
צְדָקָ֔ה ṣᵊḏāqˈā צְדָקָה justice
וּ û וְ and
מַרְפֵּ֖א marpˌē מַרְפֵּא healing
בִּ bi בְּ in
כְנָפֶ֑יהָ ḵᵊnāfˈeʸhā כָּנָף wing
וִֽ wˈi וְ and
יצָאתֶ֥ם yṣāṯˌem יצא go out
וּ û וְ and
פִשְׁתֶּ֖ם fištˌem פושׁ paw the ground
כְּ kᵊ כְּ as
עֶגְלֵ֥י ʕeḡlˌê עֵגֶל bull
מַרְבֵּֽק׃ marbˈēq מַרְבֵּק fatted calf
4:2. et orietur vobis timentibus nomen meum sol iustitiae et sanitas in pinnis eius et egrediemini et salietis sicut vituli de armento
But unto you that fear my name, the Sun of justice shall arise, and health in his wings: and you shall go forth, and shall leap like calves of the herd.
2. But unto you that fear my name shall the sun of righteousness arise with healing in his wings; and ye shall go forth, and gambol as calves of the stall.
4:2. But unto you, who fear my name, the Sun of justice will arise, and health will be in his wings. And you will go forth and leap like the calves of the herd.
4:2. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Для благочестивых взойдет, теперь не всегда светящее, Солнце правды, т. е. они получат награду, соответствующую их заслугам пред Богом или, иначе, спасение (ср. Ис XLV:8; ХLVI:13; LI:5). Они будут резвиться, как тельцы, долго стоявшие в стойлах и выпущенные погулять.
Adam Clarke: Commentary on the Bible - 1831
4:2: You that fear my name - The persons mentioned in the sixteenth verse of the preceding chapter, ye that look for redemption through the Messiah.
The Sun of righteousness - The Lord Jesus, the promised Messiah; the Hope of Israel.
With healing in his wings - As the sun, by the rays of light and heat, revives, cheers, and fructifies the whole creation, giving, through God, light and life everywhere; so Jesus Christ, by the influences of his grace and Spirit, shall quicken, awaken, enlighten, warm, invigorate heal, purify, and refine every soul that believes in him, and, by his wings or rays, diffuse these blessings from one end of heaven to another; everywhere invigorating the seeds of righteousness, and withering and drying up the seeds of sin. The rays of this Sun are the truths of his Gospel, and the influences of his Spirit. And at present these are universally diffused.
And ye shall go forth - Ye who believe on his name shall go forth out of Jerusalem when the Romans shall come up against it. After Cestius Gallus had blockaded the city for some days, he suddenly raised the siege. The Christians who were then in it, knowing, by seeing Jerusalem encompassed with armies, that the day of its destruction was come, when their Lord commanded them to flee into the mountains, took this opportunity to escape from Jerusalem, and go to Pella, in Coelesyria; so that no Christian life fell in the siege and destruction of this city.
But these words are of more general application and meaning; "ye shall go forth" in all the occupations of life, but particularly in the means of grace; and: -
Grow up as calves of the stall - Full of health, of life, and spirits; satisfied and happy.
Albert Barnes: Notes on the Bible - 1834
4:2: But (And) unto you, who fear My Name, shall the Sun of Righteousness arise - It is said of God Psa 84:11, "The Lord God is a sun and a shield, and Isa 60:19-20, The Lord shall be to thee an everlasting light, and thy God thy glory; thy sun shall no more go down, for the Lord shall be thine everlasting light;" and Zacharias, speaking of the office of John the Baptist in the words of Malachi, "thou shalt go before the face of the Lord to prepare His way, speaks of Luk 1:76, Luk 1:78-79. the tender mercy of our God, whereby the Dayspring from on high hath visited us, to give light to them that sit in darkness." "He who is often called Lord and God, and Angel and Captain of the Lord's host, and Christ and priest and Word and Wisdom of God and Image, is now called the Sun of Righteousness. He, the Father promises, will arise, not to all, but to those only who fear His Name, giving them the light of the Sun of Righteousness, as the reward of their fear toward Him. This is God the Word Who saith, 'I am the Light of the world,' Who was 'the Light of every one who cometh into the world."' Primarily, Malachi speaks of our Lord's second Coming, when Heb 9:28. "to them that look for Him shall He appear, a second time unto salvation."
For as, in so many places (As Psa 1:6; Psa 2:12; Psa 3:7-8; Psa 5:10-12; Psa 6:8-10; Psa 7:16-17; Psa 9:17-20; Psa 10:16-18; Psa 11:6-7; Psa 17:13-15; Psa 20:8; Psa 26:9-12; Psa 31:23; Psa 32:10-11; Psa 34:21-22; Psa 35:26-28; Psa 36:10-12; Psa 37:38-40; Psa 40:15-17; Psa 50:22-23; Psa 52:5-9; Psa 55:22-23; Psa 58:10-11; Psa 63:10-11; Psa 64:9-10; Psa 73:27-28; Psa 104:33-35; Psa 112:9-10; Psa 126:5; Psa 149:9.) the Old Testament exhibits the opposite lots of the righteous and the wicked, so here the prophet speaks of the Day of Judgment, in reference to the two opposite classes, of which he had before spoken, the proud and evil doers, and the fearers of God. The title, "the Sun of Righteousness," belongs to both comings , "in the first, lie diffused rays of righteousness, whereby He justified and daily justifies any sinners whatever, who will look to Him, i. e., believe in Him and obey Him, as the sun imparts light; joy and life to all who turn toward it." In the second, the righteousness which He gave, lie will own and exhibit, cleared from all the misjudgment of the world, before men and Angels. Yet more, healing is, throughout Holy Scripture, used of the removal of sickness or curing of wounds, in the individual or state or Church, and, as to the individual, bodily or spiritual.
So David thanks God, first for the forgiveness Psa 103:3-5, "Who forgiveth all thine iniquities;" then for healing of his soul, "Who healeth all thy diseases;" then for salvation, "Who redeemeth thy life from destruction;" then for the crown laid up for him, "Who crowneth thee with loving-kindness and tender mercies;" then, with the abiding sustenance and satisfying joy, "Who satisfieth thy mouth with good things." Healing then primarily belongs to thin life, in which we are still encompassed with infirmities, and even His elect and His saints have still, whereof to be healed. The full then and complete healing of the soul, the integrity of all its powers will be in the life to come. There, will be "understanding without error, memory without forgetfulness, thought without distraction, love without simulation, sensation without offence, satisfying without satiety, universal health without sickness." "For through Adam's sin the soul was wounded in understanding, through obscurity and ignorance; in will, through the leaning to perishing goods; as concupiscent, through infirmity and manifold concupiscence. In heaven Christ will heal all these, giving to the understanding light and knowledge; to the will, constancy in good; to the desire, that it should desire nothing but what is right and good. Then too the healing of the seal will be the light of glory, the vision and fruition of God, and the glorious endowments consequent thereon, overstreaming all the powers of the soul and therefrom to the body." "God has made the soul of a nature so mighty, that from its most full beatitude, which at the end of time is promised to the saints, there shall overflow to the inferior nature, the body, not bliss, which belongs to the soul as intelligent and capable of fruition, but the fullness of health that is, the vigorousness of incorruption."
And ye shall go forth - , as from a prison-house, from the miseries of this lifeless life, and grow up, or perhaps more probably, bound as the animal, which has been confined, exults in its regained freedom, itself full of life and exuberance of delight. So the Psalmist Psa 149:5, "The saints shall exult in glory." And our Lord uses the like word , as to the way, with which they should greet persecution to the utmost, for His Name's sake. Swiftness of motion is one of the endowments of the spiritual body, after the resurrection; as the angels, to whom the righteous shall be like, Luk 20:36, Eze 1:14 ran and returned as the appearance of a flash of lightning."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: that fear: Mal 3:16; Psa 85:9; Isa 50:10, Isa 66:1, Isa 66:2; Luk 1:50; Act 13:26; Rev 11:18
the Sun: Sa2 23:4; Psa 67:1, Psa 84:11; Pro 4:18; Isa 9:2, Isa 30:26, Isa 49:6, Isa 60:1-3, Isa 60:19, Isa 60:20; Hos 6:3; Mat 4:15, Mat 4:16; Luk 1:78, Luk 2:32; Joh 1:4, Joh 1:8, Joh 1:14, Joh 8:12, Joh 9:4, Joh 12:35, Joh 12:36; Joh 12:40; Act 13:47, Act 26:18; Eph 5:8-14; Pe2 1:19; Jo1 2:8; Rev 2:28; Rev 22:16
healing: Psa 103:3, Psa 147:3; Isa 53:5, Isa 57:18, Isa 57:19; Jer 17:14, Jer 33:6; Eze 47:12; Hos 6:1, Hos 14:4; Mat 11:5; Rev 22:2
wings: Rut 2:12; Mat 23:37
ye shall: Psa 92:12-14; Isa 49:9, Isa 49:10, Isa 55:12, Isa 55:13; Jer 31:9-14; Hos 14:5-7; Joh 15:2-5; Th2 1:3; Pe2 3:18
Geneva 1599
4:2 But unto you that fear my name shall the (b) Sun of righteousness arise with healing in his wings; and ye shall go (c) forth, and grow up as calves of the stall.
(b) Meaning, Christ, who with his wings or beams of his grace would enlighten and comfort his Church; (Eph 5:14). And he is called the "Sun of righteousness", because in himself he has all perfection, and also the justice of the Father dwells in him: by which he regenerates us to righteousness, cleanses us from the filth of this world, and reforms us to the image of God.
(c) You will be set at liberty, and increase in the joy of the Spirit; (2Cor 3:17).
John Gill
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, Ps 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, Ps 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 Amos 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, Deut 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 Amos 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", 2Cor 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."
John Wesley
4:2 The sun of righteousness - Christ, who is fitly compared to the sun, being the fountain of light, and vital heat to his church. And of mercy and benignity; for the Hebrew word imports both. With healing - His beams shall bring health and strength, with delight and joy, safety and security. Go forth - Go out of Jerusalem, before the fatal siege. Grow up - In strength, vigour and spiritual stature. Of the stall - Where they are safe guarded and well ordered.
Robert Jamieson, A. R. Fausset and David Brown
4:2 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 (Mt 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 (Is 66:5; Mt 10:32). The spiritual blessings brought by Him are summed up in the two, "righteousness" (1Cor 1:30) and spiritual "healing" (Ps 103:3; Is 57:19). Those who walk in the dark now may take comfort in the certainty that they shall walk hereafter in eternal light (Is 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," Ps 139:9. The "Sun" gladdening the righteous is suggested by the previous "day" of terror consuming the wicked. Compare as to Christ, 2Kings 23:4; Ps 84:11; Lk 1:78; Jn 1:9; Jn 8:12; Eph 5:14; and in His second coming, 2Pet 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" (Mt 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 (Acts 8:8; Acts 13:52; Acts 20:24; Rom 14:17; Gal 5:22; Phil 1:4; 1Pet 1:8). Especially the godly shall rejoice at their final deliverance at Christ's second coming (Is 61:10).
4:34:3: Եւ կոխեսջիք զանօրէնս, եւ եղիցին մոխի՛ր ՚ի ներքոյ ոտից ձերոց յաւուրն զոր ե՛ս արարից՝ ասէ Տէր ամենակալ։
3 պիտի տրորէք անօրէններին եւ նրանք մոխիր պիտի դառնան ձեր ոտքերի տակ այն օրը, որ ես եմ պատրաստելու, - ասում է Ամենակալ Տէրը:
3 Ամբարիշտները պիտի կոխկռտէք, Վասն զի իմ գործ տեսնելու օրս Անոնք ձեր ոտքերուն թաթերուն տակ Մոխիր պիտի ըլլան», կ’ըսէ զօրքերու Տէրը։
Եւ կոխեսջիք զանօրէնս, եւ եղիցին մոխիր ի ներքոյ ոտից ձերոց յաւուրն [59]զոր ես արարից, ասէ Տէր ամենակալ:

4:3: Եւ կոխեսջիք զանօրէնս, եւ եղիցին մոխի՛ր ՚ի ներքոյ ոտից ձերոց յաւուրն զոր ե՛ս արարից՝ ասէ Տէր ամենակալ։
3 պիտի տրորէք անօրէններին եւ նրանք մոխիր պիտի դառնան ձեր ոտքերի տակ այն օրը, որ ես եմ պատրաստելու, - ասում է Ամենակալ Տէրը:
3 Ամբարիշտները պիտի կոխկռտէք, Վասն զի իմ գործ տեսնելու օրս Անոնք ձեր ոտքերուն թաթերուն տակ Մոխիր պիտի ըլլան», կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 и будете попирать нечестивых, ибо они будут прахом под стопами ног ваших в тот день, который Я соделаю, говорит Господь Саваоф.
4:3 וְ wᵊ וְ and עַסֹּותֶ֣ם ʕassôṯˈem עסס tread down רְשָׁעִ֔ים rᵊšāʕˈîm רָשָׁע guilty כִּֽי־ kˈî- כִּי that יִהְי֣וּ yihyˈû היה be אֵ֔פֶר ʔˈēfer אֵפֶר dust תַּ֖חַת tˌaḥaṯ תַּחַת under part כַּפֹּ֣ות kappˈôṯ כַּף palm רַגְלֵיכֶ֑ם raḡlêḵˈem רֶגֶל foot בַּ ba בְּ in † הַ the יֹּום֙ yyôm יֹום day אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֲנִ֣י ʔᵃnˈî אֲנִי i עֹשֶׂ֔ה ʕōśˈeh עשׂה make אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
4:3. et calcabitis impios cum fuerint cinis sub planta pedum vestrorum in die qua ego facio dicit Dominus exercituumAnd you shall tread down the wicked when they shall be ashes under the sole of your feet in the day that I do this, saith the Lord of hosts.
3. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I do make, saith the LORD of hosts.
4:3. And you will trample the impious, while they will be ashes under the sole of your foot, on the day that I act, says the Lord of hosts.
4:3. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do [this], saith the LORD of hosts.
And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do [this], saith the LORD of hosts:

4:3 и будете попирать нечестивых, ибо они будут прахом под стопами ног ваших в тот день, который Я соделаю, говорит Господь Саваоф.
4:3
וְ wᵊ וְ and
עַסֹּותֶ֣ם ʕassôṯˈem עסס tread down
רְשָׁעִ֔ים rᵊšāʕˈîm רָשָׁע guilty
כִּֽי־ kˈî- כִּי that
יִהְי֣וּ yihyˈû היה be
אֵ֔פֶר ʔˈēfer אֵפֶר dust
תַּ֖חַת tˌaḥaṯ תַּחַת under part
כַּפֹּ֣ות kappˈôṯ כַּף palm
רַגְלֵיכֶ֑ם raḡlêḵˈem רֶגֶל foot
בַּ ba בְּ in
הַ the
יֹּום֙ yyôm יֹום day
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֲנִ֣י ʔᵃnˈî אֲנִי i
עֹשֶׂ֔ה ʕōśˈeh עשׂה make
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
4:3. et calcabitis impios cum fuerint cinis sub planta pedum vestrorum in die qua ego facio dicit Dominus exercituum
And you shall tread down the wicked when they shall be ashes under the sole of your feet in the day that I do this, saith the Lord of hosts.
3. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I do make, saith the LORD of hosts.
4:3. And you will trample the impious, while they will be ashes under the sole of your foot, on the day that I act, says the Lord of hosts.
4:3. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do [this], saith the LORD of hosts.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Попирать ногами нечестивых — это было наградою для ветхозаветных праведников, которые, таким образом, становились орудиями гнева Божия. Ср. Мих IV:13. Тихомиров, впрочем, объясняет это выражение в том смысле, что грешники будут не страшны для благочестивых.
Adam Clarke: Commentary on the Bible - 1831
4:3: Ye shall tread down - This may be the commission given to the Romans: Tread down the wicked people, tread down the wicked place; set it on fire, and let the ashes be trodden down under your feet.
Albert Barnes: Notes on the Bible - 1834
4:3: And ye shall tread down the wicked, for they shall be ashes under the soles of your feet. It shall be a great Rev_ersal. He that exalteth himself shall be abased, and he, that humbleth himself shall be exalted - Here the wicked often have the pre-eminence. This was the complaint of the murmurers among the Jews; in the morning of the Resurrection Psa 49:14, "the upright shall have dominion over them." The wicked, he had said, shall be as stubble, and that day Psa 4:1, "shall burn them up;" here, then, they are as the ashes, the only remnant of the stubble, as the dust under the feet. "The elect shall rejoice, that they have, in mercy, escaped such misery. Therefore they shall be kindled inconceivably with the divine love, and shall from their inmost heart give thanks unto God." And being thus of one mind with God, and seeing all things as He seeth, they will rejoice in His judgments, because they are His. For they cannot have one slightest velleity, other than the all-perfect Will of God. So Isaiah closes his prophecy Isa 66:24, "And they shall go forth, and look upon the carcases of the men, that have transgressed against Me, for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring to all flesh. So Psa 58:10. The righteous shall rejoice, when he seeth the vengeance;" and another Psalmist Psa 107:42, "The righteous shall see and rejoice; and all wickedness shall stop her mouth; and Job Job 22:19. The righteous see and are glad, and the innocent laugh them to scorn."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: tread down: Gen 3:15; Jos 10:24, Jos 10:25; Sa2 22:43; Job 40:12; Psa 91:13; Isa 25:10, Isa 26:6, Isa 63:3-6; Dan 7:18, Dan 7:27; Mic 5:8, Mic 7:10; Zac 10:5; Rom 16:20; Rev 11:15, Rev 14:20
John Gill
4:3 And ye shall tread down the wicked,.... As grapes in the winepress, as Christ did before them, Is 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.
John Wesley
4:3 Tread down the wicked - When believers by faith overcome the world, when they suppress their corrupt appetites and passions, and when the God of peace bruises Satan under their feet, then they indeed tread down the wicked.
Robert Jamieson, A. R. Fausset and David Brown
4:3 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 (2Kings 22:43; Ps 49:14; Ps 47:3; Mic 7:10; Zech 10:5; 1Cor 6:2; Rev_ 2:26-27; Rev_ 19:14-15).
ashes--after having been burnt with the fire of judgment (Mal 4:1).
4:44:4: Յիշեցէ՛ք զօրէնսն Մովսիսի ծառայի իմոյ. որպէս պատուիրեցի նմա ՚ի Քորէբ, զամենայն զհրամանս եւ զիրաւունս։Կատարումն Աստուծով Երկոտասան սուրբ մարգարէիցն,[10932]։ [10932] ՚Ի վախճանի ամենայն գրչագիրք ունին համաձայն մերումս, բաց ՚ի միոյ օրինակէ որ դնէ. Կատարումն ՚ի Տէր Մարգարէութեանց երկոտասանիցն։ Օրինակ մի զկնի Երկոտասան մարգարէից կարգէ զԴանիէլ, եւ ապա զԵրեմիա։
4 Ահա ես ձեզ մօտ եմ ուղարկում Թեզբացի Եղիային, նախքան որ կը գայ Տիրոջ մեծ ու երեւելի օրը,
4 «Յիշեցէ՛ք իմ ծառայիս Մովսէսին օրէնքը, Այսինքն այն կանոններն ու պատուիրանները, Որոնք անոր տուի Քորեբի մէջ բոլոր Իսրայէլին համար։
Յիշեցէք զօրէնսն Մովսիսի ծառայի իմոյ, որպէս պատուիրեցի նմա ի Քորէբ[60], զամենայն զհրամանս եւ զիրաւունս:

4:4: Յիշեցէ՛ք զօրէնսն Մովսիսի ծառայի իմոյ. որպէս պատուիրեցի նմա ՚ի Քորէբ, զամենայն զհրամանս եւ զիրաւունս։

Կատարումն Աստուծով Երկոտասան սուրբ մարգարէիցն,[10932]։

[10932] ՚Ի վախճանի ամենայն գրչագիրք ունին համաձայն մերումս, բաց ՚ի միոյ օրինակէ որ դնէ. Կատարումն ՚ի Տէր Մարգարէութեանց երկոտասանիցն։ Օրինակ մի զկնի Երկոտասան մարգարէից կարգէ զԴանիէլ, եւ ապա զԵրեմիա։
4 Ահա ես ձեզ մօտ եմ ուղարկում Թեզբացի Եղիային, նախքան որ կը գայ Տիրոջ մեծ ու երեւելի օրը,
4 «Յիշեցէ՛ք իմ ծառայիս Մովսէսին օրէնքը, Այսինքն այն կանոններն ու պատուիրանները, Որոնք անոր տուի Քորեբի մէջ բոլոր Իսրայէլին համար։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 Помните закон Моисея, раба Моего, который Я заповедал ему на Хориве для всего Израиля, равно как и правила и уставы.
4:4 זִכְר֕וּ ziḵrˈû זכר remember תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses עַבְדִּ֑י ʕavdˈî עֶבֶד servant אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] צִוִּ֨יתִי ṣiwwˌîṯî צוה command אֹותֹ֤ו ʔôṯˈô אֵת [object marker] בְ vᵊ בְּ in חֹרֵב֙ ḥōrˌēv חֹרֵב Horeb עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel חֻקִּ֖ים ḥuqqˌîm חֹק portion וּ û וְ and מִשְׁפָּטִֽים׃ mišpāṭˈîm מִשְׁפָּט justice
4:4. mementote legis Mosi servi mei quam mandavi ei in Choreb ad omnem Israhel praecepta et iudiciaRemember the law of Moses my servant, which I commanded him in Horeb for all Israel, the precepts, and judgments.
4. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, even statutes and judgments.
4:4. Remember the law of Moses my servant, which I commanded him on Horeb for all Israel, the precepts and the judgments.
4:4. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, [with] the statutes and judgments.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, [with] the statutes and judgments:

4:4 Помните закон Моисея, раба Моего, который Я заповедал ему на Хориве для всего Израиля, равно как и правила и уставы.
4:4
זִכְר֕וּ ziḵrˈû זכר remember
תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
עַבְדִּ֑י ʕavdˈî עֶבֶד servant
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
צִוִּ֨יתִי ṣiwwˌîṯî צוה command
אֹותֹ֤ו ʔôṯˈô אֵת [object marker]
בְ vᵊ בְּ in
חֹרֵב֙ ḥōrˌēv חֹרֵב Horeb
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
חֻקִּ֖ים ḥuqqˌîm חֹק portion
וּ û וְ and
מִשְׁפָּטִֽים׃ mišpāṭˈîm מִשְׁפָּט justice
4:4. mementote legis Mosi servi mei quam mandavi ei in Choreb ad omnem Israhel praecepta et iudicia
Remember the law of Moses my servant, which I commanded him in Horeb for all Israel, the precepts, and judgments.
4. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, even statutes and judgments.
4:4. Remember the law of Moses my servant, which I commanded him on Horeb for all Israel, the precepts and the judgments.
4:4. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, [with] the statutes and judgments.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Так как, при общей, почти, неверности народа еврейского Иегове будущий суд Божий должен быть крайне гибельным для этого народа, то Господь, из сожаления к нему, пошлет пред наступлением суда особого пророка, вроде Илии, который должен приготовить Ему путь и выровнять пропасть, отделяющую святейшего Бога-Судью от грешного народа, а также и примирить евреев между собою.

4: Сказавши, какое страшное наказание ожидает нечестивых, пророк указывает средство, при помощи которого можно избегнуть этого наказания. Нужно исполнять закон Моисеев. В этом сказывается все мировоззрение послепленного иудейства, которое всю силу свою полагало именно в соблюдении закона Моисеева. О Хориве, как горе законодательства, Малахия говорит согласно с указанием книги Второзакония (IV:1–15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. 5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: 6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
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 (v. 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. viii. 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. ii. 24, 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 1 Cor. xi. 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 (v. 5, 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," Luke i. 17. The law and the prophets were until John (Luke xvi. 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?" John i. 19-21. But we Christians know very well that John Baptist was the Elias that was to come, Matt. xvii. 10-13; and very expressly, Matt. xi. 14, This is Elias that was to come; and v. 10, the same of whom it is written, Behold, I send my messenger, ch. iii. 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 Matt. iii. 7, 10, 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," Luke i. 16, 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 (Matt. xvii. 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 (Acts iv. 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 (Luke vii. 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. ix. 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 (Zech. v. 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.
Adam Clarke: Commentary on the Bible - 1831
4:4: Remember ye the law of Moses - Where all these things are predicted. The Septuagint, Arabic, and Coptic, place this verse the last.
Albert Barnes: Notes on the Bible - 1834
4:4: Remember ye the law of Moses, My servant - Gal 3:24. "The law was our schoolmaster to bring us unto Christ." They then who were most faithful to the law, would be most prepared for Christ. But for those of his own day, too, who were negligent both of the ceremonial and moral law, he says "Since the judgment of God will be so fearful, remember now unceasingly and observe the law of God given by Moses."
Which I commanded - o
Unto him for - (literally upon, incumbent upon) all Israel Not Moses commanded them, but God by His servant Moses; therefore He "would in the day of judgment take strict account of each, whether they had or had not kept them. He would glorify those who obeyed, He would condemn those who disobeyed them." They had asked, "Where is the God of judgment? What profit, that we have kept the ordinance?" He tells them of the judgment to come, and bids them take heed, that they did indeed keep them, for there was a day of account to be held for all.
The statutes and judgments - Better, "statutes and judgments," i. e., consisting in them; it seems added as an explanation of the word, law, individualizing them. Duty is fulfilled, not in a general acknowledgment of law, or an arbitrary selection of some favorite commandments, which cost the human will less; as, in our Lord's time, they minutely observed the law of tithes, but Mat 23:23 : "omitted weightier matters of the law, judgment, mercy, and faith." It is in obedience to the commandments, one by one, one and all. Moses exhorted to the keeping of the law, under these same words: Deu 4:1-2, Deu 4:5, Deu 4:8, Deu 4:14, "Now, therefore hearken, O Israel, unto the statutes and judgments which I teach you, to do them, that ye may live. Ye shall not add unto the word that I command you, neither shall ye diminish it. Behold, I have taught you statutes and judgments, even as the Lord my God commanded me. What nation so great, that hath statutes and judgments, righteous as all this law, which I set before you this day? The Lord commanded me at that time, to teach you statutes and judgments, that ye might do them in the land, whither ye go to possess it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: the law: exo 20:3-21; Deu 4:5, Deu 4:6; Psa 147:19, Psa 147:20; Isa 8:20, Isa 42:21; Mat 5:17-20, Mat 19:16-22, Mat 22:36-40; Mar 12:28-34; Luk 10:25-28, Luk 16:29-31; Joh 5:39-47; Rom 3:31, Rom 13:1-10; Gal 5:13, Gal 5:14, Gal 5:24, Gal 5:25; Jam 2:9-13
in: Deu 4:10
with: exo 21:1-23:33; Lev. 1:1-7:38; Psa 147:19
Carl Friedrich Keil and Franz Delitzsch
4:4
Concluding Admonition. - Mal 4:4. "Remember ye the law of Moses, my servant, which I commanded him upon Horeb for all Israel, statutes and rights.
(Note: The lxx have put Mal 4:4 at the end of the book, not to call attention to its great importance, but probably for the very same reason for which the Masora observes, at the close of our book, that in the יתקק, i.e., in the books of Isaiah, the twelve prophets, the Lamentations, and Ecclesiastes, the last verse but one of these books was to be repeated when they were read in the synagogue, namely, because the last verse had too harsh a sound. The transposition is unsuitable, inasmuch as the promise in Mal 4:5 and Mal 4:6 does not fit on to the idea expressed in Mal 4:2 and Mal 4:3, but only to that in Mal 4:4. According to the Masora, the ז in זכרוּ should be written as litera majusc., although in many codd. it has the usual form; and this also is not to show the great importance of the verse, since these Masoretic indications have generally a different meaning, but in all probability it is simply to indicate that this is the only passage in the book of the twelve prophets in which the word is pronounced זכרוּ (cf. זכרו in Hos 12:6; Hos 14:8), whereas in the other books, with the exception of Job 18:17, this is the only pronunciation that is met with.)
Mal 4:5. Behold, I send you Elijah the prophet before the day of Jehovah comes, the great and terrible one. Mal 4:6. And he will turn the heart of the fathers to the sons, and the heart of the sons to their fathers, that I may not come and smite the land with the curse" (mit dem Banne, with the ban). The admonition, "Remember ye the law of Moses," forms the conclusion not only of the last section (Malachi 3:13-4:3), but of the whole of the book of Malachi, and cannot be connected with Mal 4:3 in the sense of "Remember what Moses has written in the law concerning Christ, or concerning the judgment," as Theod. Mops. and others maintain; nor must it be restricted to the time previous to the coming of the Messiah by the interpolation of interim (v. Til and Mich.). It is rather a perfectly general admonition to lay to heart and observe the law. For this is referred to here, "not according to its casual and transient form, but according to its real essence as expressing the holiness of God, just as in Mt 5:17" (Hengstenberg). Malachi thus closes by showing to the people what it is their duty to do, if on the day of judgment they would escape the curse with which transgressors are threatened in the law, and participate in the salvation so generally desired, and promised to those who fear God. By the expression "my servant," the law is traced back to God as its author. At the giving of the law, Moses as only the servant of Jehovah. אשׁר צוּיתי אותו is not to be rendered "whom (אשׁר אותו) I charged with statutes and rights to all Israel" (Ewald, Bunsen), for we do not expect any further explanation of the relation in which Moses stood to the law, but "which I commanded him upon (to) all Israel." Tsivvâh is construed with a double accusative, and also with על governing the person to whom the command refers, as in Ezra 8:17; 2Kings 14:8; Esther 4:5. The words chuqqı̄ı̄m ūmishpâtı̄m are an epexegetical definition belonging to אשׁר: "which I commanded as statutes and rights," i.e., consisting of these; and they recall to mind Deut 4:1 and Deut 8:14, where Moses urges upon the people the observance of the law, and also mentions Horeb as the place where the law was given. The whole of the admonition forms an antithesis to the rebuke in Mal 4:4, that from the days of their fathers they went away from the ordinances of Jehovah. These they are to be mindful to observe, that the Lord when He comes may not smite the land with the ban.
In order to avert this curse from Israel, the Lord would send the prophet Elijah before His coming, for the purpose of promoting a change of heart in the nation. The identity of the prophet Elijah with the messenger mentioned in Mal 4:1, whom the Lord would send before Him, is universally acknowledged. But there is a difference of opinion as to the question, who is the Elijah mentioned here? The notion was a very ancient one, and one very widely spread among the rabbins and fathers, that the prophet Elijah, who was caught up to heaven, would reappear (compare the history of the exposition of our verse in Hengstenberg's Christology, vol. iv. p. 217 translation). The lxx thought of him, and rendered אליּה הנּביא by Ἠλίαν τὸν Θεσβίτην; so also did Sirach (48:10) and the Jews in the time of Christ (Jn 1:21; Mt 17:10); and so have Hitzig, Maurer, and Ewald in the most recent times. But this view is proved to be erroneous by such passages as Hos 3:5; Ezek 34:23; Ezek 37:24, and Jer 30:9, where the sending of David the king as the true shepherd of Israel is promised. Just as in these passages we cannot think of the return or resurrection of the David who had long been dead; but a king is meant who will reign over the nation of God in the mind and spirit of David; so the Elijah to be sent can only be a prophet with the spirit or power of Elijah the Tishbite. The second David was indeed to spring from the family of David, because to the seed of David there had been promised the eternal possession of the throne. The prophetic calling, on the other hand, was not hereditary in the prophet's house, but rested solely upon divine choice and endowment with the Spirit of God; and consequently by Elijah we are not to understand a lineal descendant of the Tishbite, but simply a prophet in whom the spirit and power of Elijah are revived, as Ephr. Syr., Luther, Calvin, and most of the Protestant commentators have maintained. But the reason why this prophet Elijah is named is to be sought for, not merely in the fact that Elijah was called to his work as a reformer in Israel at a period which was destitute of faith and of the true fear of Jehovah, and which immediately preceded a terrible judgment (Koehler), but also and more especially in the power and energy with which Elijah rose up to lead back the ungodly generation of his own time to the God of the fathers. The one does not exclude but rather includes the other. The greater the apostasy, the greater must be the power which is to stem it, so as to rescue those who suffer themselves to be rescued, before the judgment bursts over such as are hardened. For Mal 4:5, compare Joel 3:4. This Elijah, according to Mal 4:6, is to lead back the heart of the fathers to the sons, and the heart of the sons to their fathers. The meaning of this is not that he will settle disputes in families, or restore peace between parents and children; for the leading sin of the nation at the time of our prophet was not family quarrels, but estrangement from God. The fathers are rather the ancestors of the Israelitish nation, the patriarchs, and generally the pious forefathers, such as David and the godly men of his time. The sons or children are the degenerate descendants of Malachi's own time and the succeeding ages. "The hearts of the godly fathers and the ungodly sons are estranged from one another. The bond of union, viz., common love to God, is wanting. The fathers are ashamed of their children, the children of their fathers" (Hengstenberg). This chasm between them Elijah is to fill up. Turning the heart of the fathers to the sons does not mean merely directing the love of the fathers to the sons once more, but also restoring the heart of the fathers, in the sons, or giving to the sons the fathers' disposition and affections. Then will the heart of the sons also return to their fathers, turn itself towards them, so that they will be like-minded with the pious fathers. Elijah will thereby prepare the way of the Lord to His people, that at His coming He may not smite the land with the ban. The ban involves extermination. Whoever and whatever was laid under the ban was destroyed (cf. Lev 27:28-29; Deut 13:16-17; and my Bibl. Archol. i. 70). This threat recals to mind the fate of the Canaanites who were smitten with the ban (Deut 20:17-18). If Israel resembles the Canaanites in character, it will also necessarily share the fate of that people (cf. Deut 12:29).
The New Testament gives us a sufficient explanation of the historical allusion or fulfilment of our prophecy. The prophet Elijah, whom the Lord would send before His own coming, was sent in the person of John the Baptist. Even before his birth he was announced to his father by the angel Gabriel as the promised Elijah, by the declaration that he would turn many of the children of Israel to the Lord their God, and go before Him in the spirit and power of Elijah to turn the hearts of the fathers to the children, and the unbelieving to the wisdom of the just (Lk 1:16-17). This address of the angel gives at the same time an authentic explanation of Mal 4:5 and Mal 4:6 of our prophecy: the words "and the heart of the children to their fathers" being omitted, as implied in the turning of the heart of the fathers to the sons, and the explanatory words "and the unbelieving to the wisdom of the just" being introduced in their place; and the whole of the work of John, who was to go before the Lord in the spirit and power of Elijah, being described as "making ready a prepared people for the Lord." The appearance and ministry of John the Baptist answered to this announcement of the angel, and is so described in Mt 3:1-12, Mk 1:2-8; Luke 3:2-18, that the allusion to our prophecy and the original passage (Is 40:3) is obvious at once. Even by his outward appearance and his dress John announced himself as the promised prophet Elijah, who by the preaching of repentance and baptism was preparing the way for the Lord, who would come after him with the winnowing shovel to winnow His floor, and gather the wheat into His granary, but who would burn up the chaff with unquenchable fire. Christ Himself also not only assured the people (in Mt 11:10., Lk 7:27.) that John was the messenger announced by Malachi and the Elijah who was to come, but also told His disciples (Mt 17:1.; Mk 9:1.) that Elijah, who was to come first and restore all things, had already come, though the people had not acknowledged him. And even Jn 1:21 is not at variance with these statements. When the messengers of the Sanhedrim came to John the Baptist to ask whether he was Elias, and he answered, "I am not," he simply gave a negative reply to their question, interpreted in the sense of a personal reappearance of Elijah the Tishbite, which was the sense in which they meant it, but he also declared himself to be the promised forerunner of the Lord by applying to his own labours the prophecy contained in Is 40:3.
And as the prophet Elijah predicted by Malachi appeared in John the Baptist, so did the Lord come to His temple in the appearing of Jesus Christ. The opinion, which was very widely spread among the fathers and Catholic commentators, and which has also been adopted by many of the more modern Protestant theologians (e.g., Menken and H. Olshausen), viz., that our prophecy was only provisionally fulfilled in the coming of John the Baptist and the incarnation of the Son of God in Jesus Christ, and that its true fulfilment will only take place at the second coming of Christ to judge the world, in the actual appearance of the risen Elijah by which it will be preceded, is not only at variance with the statements of the Lord concerning John the Baptist, which have been already quoted, but as no tenable foundation in our prophecy itself. The prophets of the Old Testament throughout make no allusion to any second coming of the Lord to His people. The day of the Lord, which they announce as the day of judgment, commenced with the appearance on earth of Christ, the incarnate Logos; and Christ Himself declared that He had come into the world for judgment (Jn 9:39, cf. Jn 3:19 and Jn 12:40), viz., for the judgment of separating the believing from the ungodly, to give eternal life to those who believe on His name, and to bring death and condemnation to unbelievers. This judgment burst upon the Jewish nation not long after the ascension of Christ. Israel rejected its Saviour, and was smitten with the ban at the destruction of Jerusalem in the Roman war; and both people and land lie under this ban to the present day. And just as the judgment commenced at that time so far as Israel was concerned, so does it also begin in relation to all peoples and kingdoms of this earth with the first preaching of Christ among them, and will continue throughout all the centuries during which the kingdom spreads upon earth, until it shall be ultimately completed in the universal judgment at the visible second coming of the Lord at the last day.
With this calling to remembrance of the law of Moses, and this prediction that the prophet Elijah will be sent before the coming of the Lord Himself, the prophecy of the Old Testament is brought to a close. After Malachi, no other prophet arose in Israel until the time was fulfilled when the Elijah predicted by him appeared in John the Baptist, and immediately afterwards the Lord came to His temple, that is to say, the incarnate Son of God to His own possession, to make all who received Him children of God, the segullâh of the Lord. Law and prophets bore witness of Christ, and Christ came not to destroy the law or the prophets, but to fulfil them. Upon the Mount of Christ's Transfiguration, therefore, there appeared both Moses, the founder of the law and mediator of the old covenant, and Elijah the prophet, as the restorer of the law in Israel, to talk with Jesus of His decease which He was to accomplish in Jerusalem (Mt 17:1.; Mk 9:1.; Lk 9:28.), for a practical testimony to the apostles and to us all, that Jesus Christ, who laid down His life for us, to bear our sin and redeem us from the curse of the law, was the beloved Son of the Father, whom we are to hear, that by believing in His name we may become children of God and heirs of everlasting life.
Geneva 1599
4:4 (d) Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, [with] the statutes and judgments.
(d) Because the time had come that the Jews would be destitute of Prophets until the time of Christ, because they should with more fervent minds desire his coming, the Prophet exhorts them to exercise themselves diligently in studying the Law of Moses in the meantime, by which they might continue in the true religion, and also be armed against all temptations.
John Gill
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 Ex 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.
John Wesley
4:4 Remember - Now take leave of prophecy, for you shall have no more 'till the great prophet, 'till Shiloh come, but attend ye diligently to the law of Moses. For all Israel - So long as they should be a people and church. Statutes and judgments - Be not partial; statutes and judgments, that is, the whole law must you attend to, and remember it as God requires.
Robert Jamieson, A. R. Fausset and David Brown
4:4 Remember . . . law--"The law and all the prophets" were to be in force until John (Mt 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 (Lk 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.
4:54:5: Եւ ահա ե՛ս առաքեմ առ ձեզ զԵղիա Թեզբացի. մինչչեւ եկեալ է օր Տեառն մեծի եւ երեւելւոյ[10930]. [10930] Այլք. Մինչչեւ եկեալ իցէ օր Տեառն։ Աստանօր յօրինակս Ճաշոցաց գտանի գրեալ՝ Օր Տեառն մեծ եւ երեւելի. ուր ամենայն գրչագիրք՝ ընդ որս եւ Ոսկան՝ ունին համեմատ մերումս։
5 որպէսզի նա հօր սիրտը դարձնի դէպի որդին, մարդու սիրտը՝ դէպի իր ընկերը. չլինի այնպէս, որ գալով հարուածեմ երկիրը միանգամից:
5 Ահա ես Եղիա մարգարէն ձեզի պիտի ղրկեմ Դեռ Տէրոջը մեծ ու ահեղ օրը չեկած։
Եւ ահա ես առաքեմ առ ձեզ զԵղիա [61]Թեզբացի, մինչչեւ եկեալ իցէ օր Տեառն [62]մեծ եւ երեւելի:

4:5: Եւ ահա ե՛ս առաքեմ առ ձեզ զԵղիա Թեզբացի. մինչչեւ եկեալ է օր Տեառն մեծի եւ երեւելւոյ[10930].
[10930] Այլք. Մինչչեւ եկեալ իցէ օր Տեառն։ Աստանօր յօրինակս Ճաշոցաց գտանի գրեալ՝ Օր Տեառն մեծ եւ երեւելի. ուր ամենայն գրչագիրք՝ ընդ որս եւ Ոսկան՝ ունին համեմատ մերումս։
5 որպէսզի նա հօր սիրտը դարձնի դէպի որդին, մարդու սիրտը՝ դէպի իր ընկերը. չլինի այնպէս, որ գալով հարուածեմ երկիրը միանգամից:
5 Ահա ես Եղիա մարգարէն ձեզի պիտի ղրկեմ Դեռ Տէրոջը մեծ ու ահեղ օրը չեկած։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 Вот, Я пошлю к вам Илию пророка пред наступлением дня Господня, великого и страшного.
4:5 הִנֵּ֤ה hinnˈē הִנֵּה behold אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i שֹׁלֵ֣חַ šōlˈēₐḥ שׁלח send לָכֶ֔ם lāḵˈem לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] אֵלִיָּ֣ה ʔēliyyˈā אֵלִיָּה Elijah הַ ha הַ the נָּבִ֑יא nnāvˈî נָבִיא prophet לִ li לְ to פְנֵ֗י fᵊnˈê פָּנֶה face בֹּ֚וא ˈbô בוא come יֹ֣ום yˈôm יֹום day יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great וְ wᵊ וְ and הַ ha הַ the נֹּורָֽא׃ nnôrˈā ירא fear
4:5. ecce ego mittam vobis Heliam prophetam antequam veniat dies Domini magnus et horribilisBehold, I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord.
5. Behold, I will send you Elijah the prophet before the great and terrible day of the LORD come.
4:5. Behold, I will send to you Elijah the prophet, before the arrival of the great and terrible day of the Lord.
4:5. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:

4:5 Вот, Я пошлю к вам Илию пророка пред наступлением дня Господня, великого и страшного.
4:5
הִנֵּ֤ה hinnˈē הִנֵּה behold
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
שֹׁלֵ֣חַ šōlˈēₐḥ שׁלח send
לָכֶ֔ם lāḵˈem לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֵלִיָּ֣ה ʔēliyyˈā אֵלִיָּה Elijah
הַ ha הַ the
נָּבִ֑יא nnāvˈî נָבִיא prophet
לִ li לְ to
פְנֵ֗י fᵊnˈê פָּנֶה face
בֹּ֚וא ˈbô בוא come
יֹ֣ום yˈôm יֹום day
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
וְ wᵊ וְ and
הַ ha הַ the
נֹּורָֽא׃ nnôrˈā ירא fear
4:5. ecce ego mittam vobis Heliam prophetam antequam veniat dies Domini magnus et horribilis
Behold, I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord.
5. Behold, I will send you Elijah the prophet before the great and terrible day of the LORD come.
4:5. Behold, I will send to you Elijah the prophet, before the arrival of the great and terrible day of the Lord.
4:5. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Чтобы привести евреев к послушанию закону, Господь пошлет еще особого увещателя, или вестника, как сказано уже было в 1-м стихе III-й главы. Но кого разумел пророк Малахия под этим увещателем — Илиею-пророком? Иудеи видели здесь предсказание о действительном пришествии, известного из истории Ветхого Завета, пророка Илии, который снова должен явиться на землю и именно к ним, иудеям, пред пришествием Мессии (см. Мф XVII:10, 11; XI:14; XVI:14; Ин I:21). Это верование иудейское отразилось и в переводе рассматриваемого стиха у LXX-ти, которые вместо выражения «Илию пророка» поставили «Илию Фесвитянина», т. е. известного из истории пророка Илию, родом из Фесвы. По толкованию Самого Господа Иисуса Христа и Евангелистов, под Илиею здесь нужно разуметь, прежде всего, Иоанна Предтечу (см. Мф XVII:10–13; Лк I:17), т. е., следовательно, Илию в переносом смысле этого слова, пророка в духе и силе Илии. Наконец, по общему, почти, толкованию отцов и учителей Церкви, здесь, кроме указания на Иоанна Предтечу, который был предтечею первого пришествия Христа, есть указание и на действительное пришествие известного пророка Илии, который явится на землю пред вторым пришествием Христовым (Злат., Феодорит и др.). Так как этот «Илия пророк» должен явиться пред «днем Господним великим и страшным», то, очевидно, его следует отождествлять с тем «Ангелом» или вестником, который также явится пред судом Божиим и о котором сказано в 1-м стихе III-й главы, где несомненно речь идет об Иоанне Предтече. Поэтому, с экзегетической точки зрения, нужно признать более правильным то объяснение, какое давалось этому месту в первые времена христианства (кроме Евангелистов к Иоанну Предтече относил это место св. Иустин Философ). Да, здесь пророк имеет в виду пророка в духе и силе Илии, т. е. Иоанна Крестителя, и называет его Илиею в том же смысле, в каком Иеремия называл будущего правителя израильского «Давидом» (Иер XXX:9; ср. Иез ХXXIV:23). И сами отцы и учители Церкви не отвергали такого объяснения. Но, в то же время, нет препятствий принять и то их толкование, по которому здесь может находиться предуказание и на личное появление Илии пред вторым пришествием Христовым. Как и в отношении ко всем мессианским пророчествам, здесь можно приложить тот способ объяснения, по которому почти каждое пророчество может быть изъясняемо в отношении и к ближайшим событиям, и к событиям, которые должны совершиться в конце времен. Сопоставляя же рассматриваемое место с Откр XI:3–13, отцы Церкви имели еще более оснований к тому, чтобы истолковать пророчество Малахии об Илии-пророке как относящееся не только к Иоанну Предтече, но и к действительному пророку Илии.
Adam Clarke: Commentary on the Bible - 1831
4:5: Behold, I will send you Elijah the prophet - This is meant alone of John the Baptist, as we learn from Luk 1:17 (note), in whose spirit and power he came.
Albert Barnes: Notes on the Bible - 1834
4:5: Behold I will send (I send, as a future, proximate in the prophet's mind) you Elijah the prophet - The Archangel Gabriel interprets this for us, to include the sending of John the Immerser. For he not only says Luk 1:17. that he shall "go before" the Lord "in the spirit and power of Elias," but describes his mission in the characteristic words of Malachi, "to turn the hearts of the fathers to the children:" and those other words also, "and the disobedient to the wisdom of the just," perhaps represent the sequel in Malachi, "and the hearts of the children to the fathers;" for their hearts could only be so turned by conversion to God, whom the fathers, patriarchs and prophets, knew, loved and served; and whom they served in name only. John the Immerser, in denying that he was Elias, Joh 1:21 denied only, that he was that great prophet himself. Our Lord, in saying Mat 11:14, "This is Elias, which was for to come Mat 17:12 that Elias is come already and they knew him not, but have done unto him whatsoever they listed," met the error of the scribes, that He could not be the Christ, because Elias was not yet come. When He says Mat 17:11, "Elias truly shall first come and restore all things," He implies a coming of Elijah, other than that of John the Immerser, since he was already martyred, and all things were not yet restored. This must also be the fullest fulfillment. "For the great and terrible Day of the Lord" is the Day of Judgment, of which all earthly judgments, however desolating, (as the destruction of Jerusalem) are but shadows and earnests. Before our Lord's coming all things looked on to His first coming, and, since that coming, all looks on to the second, which is the completion of the first and of all things in time.
Our Lord's words, "Elias truly shall first come and restore all things," seem to me to leave no question, that, as John the Immerser came, in the spirit and power of Elias, before His first coming, so, before the second coming, Elijah should come in person, as Jews and Christians have alike expected. This has been the Christian expectation from the first. Justin Martyr asked his opponent "Shall we not conceive that the Word of God has proclaimed Elias to be the forerunner of the great and terrible day of His second Coming?" "Certainly," was Trypho's reply. Justin continues, "Our Lord Himself taught us in His own teaching that this very thing shall be, when the said that 'Elias also shall come;' and we know that this shall be fulfilled, when He is about to come from heaven in glory." Tertullian says "Elias is to come again, not after a departure from life, but after a translation; not to be restored to the body, from which he was never taken; but to be restored to the world, from which he was translated; not by way of restoration to life, but for the completion of prophecy; one and the same in name and in person." "Enoch and Elias were translated, and their death is not recorded, as being deferred; but they are reserved as to die, that they may vanquish Antichrist by their blood."
And, in proof that the end was not yet , "No one has yet received Elias; no one has yet fled from Antichrist." And the ancient author of the verses against Marcion; , "Elias who has not yet tasted the debt of death, because he is again to come into the world." Origen says simply in one place, that the Saviour answered the question as to the objection of the Scribes, "not annulling what had been handed down concerning Elias, but affirming that there was another coming of Elias before Christ, unknown to the scribes, according to which, not knowing him, and, being in a manner, accomplices in his being cast into prison by Herod and slain by him, they had done to him what they listed." Hippolytus has , "As two Comings of our Lord and Saviour were indicated by the Scriptures, the first in the flesh, in dishonor, that He might be set at naught - the second in glory, when He shall come from heaven with the heavenly host and the glory of the Father - so two forerunners were pointed out, the first, John, the son of Zacharias, and again - since He is manifested as Judge at the end of the world, His forerunners must first appear, as He says through Malachi, 'I will send to you Elias the Tishbite before the great and terrible day of the Lord shall come. '"
Hilary , "The Apostles inquire in anxiety about the times of Elias. To whom He answereth, that "Elias will come and restore all things," that is, will recall to the knowledge of God, what he shall find of Israel; but he signifies that John came "in the spirit and power of Elias," to whom they had shown all severe and harsh dealings, that, foreannouncing the Coming of the Lord, he might be a forerunner of the Passion also by an example of wrong and harass." "We understand that those same prophets (Moses and Elias) will come before His Coming, who, the Apocalypse of John says, will be slain by Antichrist, although there are various opinions of very many, as to Enoch or Jeremiah, that one of them is to die, as Elias."
Hilary the Deacon, 355 a. d., has on the words, "I suppose God hath set forth us the Apostles last;" "He therefore applies these to his own person, because he was always in distress, suffering, beyond the rest, persecutions and distresses, as Enoch and Elias will suffer, who will be Apostles at the last time. For they have to be sent before Christ, to make ready the people of God, and fortify all the Churches to resist Antichrist, of whom the Apocalypse attests, that they will suffer persecutions and be slain." "When the faithless shall be secure of the kingdom of the devil, the saints, i. e., Enoch and Elias being slain, rejoicing in the victory, and 'sending gifts, one to another' as the Apocalypse says Rev 11:10 sudden destruction shall come upon them. For Christ at His Coming, shall destroy them all." Gregory of Nyssa quotes the prophecy under the heading, that "before the second Coming of our Lord, Elias should come."
Ambrose , "Because the Lord was to come down from heaven, and to ascend to heaven, He raised Elias to heaven, to bring him back to the earth at the time He should please." "The beast, Antichrist, ascends from the abyss to fight against Elias and Enoch and John, who are restored to the earth for the testimony to the Lord Jesus, as we read in the Apocalypse of John."
Jerome gives here the mystical meaning; "God will send, in Elias (which is interpreted 'My God' and wire is of the town Thisbe, which signifies 'conversion' or 'penitence') the whole choir of the prophets, "to convert the heart of the fathers to the sons," namely, Abraham and Isaac and Jacob and all the patriarchs, that their posterity may believe in the Lord the Saviour, in whom themselves believed: 'for Abraham saw the day of the Lord and was glad.'" Here, he speaks of the "coming of Elias before their anointed," as a supposition of Jews and Judaizing heretics. But in commenting on our Lord's words in Matthew, he adheres twice to the literal meaning. On Mat 11:14-15, "Some think that John is therefore called Elias, because, as, according to Malachi, at the second coming of the Saviour. On Mat 17:11-12, Elias will precede and announce the Judge to come, so did John at His first coming, and each is a messenger, of the first or second coming of the Lord:" and again concisely, On Mat 17:11-12, "He who is to come in the second Coining of the Saviour in the actual body, now comes through John in spirit and power;" and he speaks of Enoch and Elias as "the two witnesses in the Rev_elation, since, according to the Apocalypse of John, Enoch and Elias are spoken of, as having to die."
Chrysostom , "When He saith that Elias "cometh and shall restore all things," He means Elias himself, and the conversion of the Jews, which shall then be; but when He saith, "which was to come," He calls John, Elias, according to the manner of his ministry."
In Augustine's time it was the universal belief. , "When he (Malachi) had admonished them to remember the law of Moses, because he foresaw, that they would for a long time not receive it spiritually, as it ought, he added immediately; "And I will send you Elias the Thisbite" etc. That when, through this Elias, the great and wonderful prophet, at the last time before the judgment, the law shall have been expounded to them, the Jews shall believe in the true Christ, i. e., in our Christ, is everywhere in the mouths and hearts of the faithful. For not without reason is it hoped, that he shall come before the Coming of the Saviour, as Judge, because not without reason is it believed that he still lives. For he was carried in a chariot of fire from things below; which Scripture most evidently attests. When he shall come then, by expounding the law spiritually, which the Jews now understand carnally, he shall turn the heart of the fathers to the children."
Cyril of Alexandria, his antagonist "Theodoret, and Theodore" of Mopsuestia, who was loose from all tradition, had the same clear belief. Cyril; "It is demonstrative of the gentleness and long-suffering of God, that Elias also the Tishbite shall shine upon us, to foreannounce when the Judge shall come to those in the whole world. For the Son shall come down, as Judge, in the glory of the Father, attended by the angels, and shall 'sit on the throne of His glory, judging the world in righteousness, and shall reward every man according to his works.' But since we are in many sins, well is it for us, that the divine prophet goes before Him, bringing all those on earth to one mind; that all, being brought to the unity through the faith, and ceasing from evil intents, may fulfill that which is good, and so be saved when the Judge cometh down. The blessed John the Baptist came before Him "in the spirit and power of Elias." But, as he preached saying, 'Prepare ye the way of the Lord, make His paths straight,' so also the divine Elias proclaims His then being near and all-but-present, that He may 'judge the world in righteousness.'" Theodoret; , "Malachi teaches us how, when Antichrist shall presume on these things, the great Elias shall appear, preaching to the Jews the coming of Christ: and he shall convert many, for this is the meaning of, "he shall turn the heart of the fathers to the children," i. e., the Jews (for these he calls fathers, as being older in knowledge) to those who believed from the Gentiles. They who shall believe through the preaching of the great Elias, and shall join themselves to the Gentiles who seized the salvation sent to them, shall become one church.
He hints, how when these things are done by Antichrist, Michael the Archangel will set all in motion, that Elias should come and foreannounce the coming of the Lord that the then Jews may obtain salvation." And on this place, "Knowing well, that they would neither obey the law, nor receive Him when He came, but would deliver Him to be crucified, He promises them, in His unspeakable love for man, that He will again send Elias as a herald of salvation, 'Lo, I will send you Elias the Tishbite.' And signifying the time, He added, 'Before the great and terrible day of the Lord shall come:' He named the Day of His Second Coming. But He teaches us, what the great Elias shall do, when he comes, 'Who shall bring back the heart of the father to the son' etc. And pointing out the end, for which Elias should first come, 'Lest I come and smite the earth utterly.' For lest, finding you all in unbelief, I send you all to that endless punishment, Elias will first come, and will persuade you, O Jews, to unite you indissolubly with those, who from the Gentiles believe in Me, and to be united to My one Church."
Theodore of Mopsuestia paraphrases: "In addition to all which I have said, I give you this last commandment, to remember My law, which I gave to all Israel through Moses, plainly declaring what they ought to do in each thing, and as the first token of obedience, to receive the Lord Christ when He cometh, appearing for the salvation of all men: Who will end the law, but show His own perfection. It had been well, had you immediately believed Him when He came, and known Him, as He whom Moses and all the prophets signified, Who should put an end to the law, and Rev_eal the common salvation of all men, so that it should be manifest to all, that this is the sum and chief good of the whole dispensation of the law, to bring all men to the Lord Christ, Who, for those great goods, should be manifested in His own time. But since, when He manifested Himself, ye manifested your own ungainliness, the blessed Elias shall be sent to you before the second Coming of Christ, when He will come from heaven, to unite those who, for religion, are separated from each other, and, through the knowledge of religion, to bring the fathers to one-mindedness with the children, and in a word, to bring all men to one and the same harmony, when those, then found in ungodliness, shall receive from him the knowledge of the truth in the communion with the godly thence ensuing."
"The African author of the work on the promises and predictions of God." (between 450 and 455 a. d.)
, "Against Antichrist shall be sent two witnesses, the prophets Enoch and Elijah, against whom shall arise three false prophets of Antichrist."
Isidore of Seville 595 a. d.; , "Elias, borne in a chariot of fire, ascended to heaven, to come according to the prophet Malachi at the end of the world, and to precede Christ, to announce His last coming, with great deeds and wondrous signs, so that, on earth too, Antichrist will war against him, be against him, or him who is to come with him, and will slay them; their bodies also will lie unburied in the streets. Then, raised by the Lord, they will smite the kingdom of Antichrist with a great blow. After this, the Lord will come, and will slay Antichrist with the word of His mouth, and those who worshiped him." , "This will be in the last times, when, on the preaching of Elias, Judah will be converted to Christ."
To add one more, for his great gifts, Gregory the Great. , "It is promised, that when Elias shall come, he shall bring back the hearts of the sons to their fathers, that the doctrine of the old, which is now taken from the hearts of the Jews, may, in the mercy of God, return, when the sons shall begin to understand of the Lord God, what the fathers taught." , "Although Elias is related to have been carried to heaven, he deferred, he did not escape, death. For it is said of him by the mouth of the Truth Himself, 'Elias shall come and restore all things.' He shall come to 'restore all things;' for to this end is he restored to this world, that he may both fulfill the office of preaching, and pay the debt of the flesh." , "The holy Church, although it now loses many through the shock of temptation, yet, at the end of the world, it receives its own double, when, having received the Gentiles to the full, all Judaea too, which shall then be, agrees to hasten to its faith. For hence it is written, "Until the fullness of the Gentiles shall come, and so all Israel shall be saved."
Hence, in the Gospel the Truth says, "Elias shall come and shall restore all things." For now the Church has lost the Israelites, whom it could not convert by preaching; but then, at the preaching of Elias, while it collects all which it shall find, it receives in a manner more fully what it has lost." , "John is spoken of as to come in the spirit and power of Elias, because, as Elias shall precede the second Coming of the Lord, so John preceded His first. For as Elias will come, as precursor of the Judge, so John was made the precursor of the Redeemer. John then was Elias in spirit; he was not Elias in person. What then the Lord owned as to spirit, that John denies as to the person."
Whether Elijah is one of the two witnesses spoken of in the Apocalypse, is obviously a distinct question. Of commentators on the Apocalypse, Arethas remarks that as to Elijah, there is clear testimony from Holy Scripture, this of Malachi; but that, with regard to Enoch, we have only the fact of his being freed from death by translation, and the tradition of the Church. John Damascene fixed the belief in the Eastern Church. In the West, Bede e. g., who speaks of the belief that the two witnesses were Elijah and Enoch, as what was said by "some doctors," takes our Lord's declaration, that Elijah shall return, in its simple meaning. (on Mat 17:11; Mark 9.) Yet it was no matter of faith. When the belief as to a personal Antichrist was changed by Luther and Calvin, the belief of a personal forerunner of Christ gave way also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: I will: Mal 3:1; Isa 40:3; Mat 11:13, Mat 11:14, Mat 17:10-13, Mat 27:47-49; Mar 9:11-13; Luk 1:17, Luk 7:26-28, Luk 9:30; Joh 1:21, Joh 1:25
great: Mal 4:1; Joe 2:31; Act 2:19, Act 2:20; Rev 6:17
Geneva 1599
4:5 Behold, I will send you (e) Elijah the prophet before the coming of the great and (f) dreadful day of the LORD:
(e) This Christ interprets of John the Baptist, who both for his zeal, and restoring or religion, is aptly compared to Elijah; (Mt 11:13-14).
(f) Which as it is true for the wicked, so does it waken the godly, and call them to repentance.
John Gill
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, Lk 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 Mt 11:11 and that he is intended is clear from Mt 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, Mt 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.
John Wesley
4:5 Behold I will send - Though the spirit of prophecy cease for four hundred years, yet at the expiring of those years, you shall have one sent, as great as Elijah. Elijah - Namely John the Baptist, who came in the spirit and power of Elijah, Lk 1:17, and therefore bears his name. Before - That is, immediately before; so he was born six months before Christ, and began his preaching a few years before Christ began to exercise his publick office. The great and dreadful day of the Lord - This literally refers to the times of vengeance upon the Jews, from the death of Christ to the final desolation of the city and temple, and by accommodation, to the end of the world.
Robert Jamieson, A. R. Fausset and David Brown
4:5 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 (Lk 1:16-17), but not the literal Elijah; whence when asked, "Art thou Elias?" (Jn 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 (Lk 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 (Mt 17:3; compare Mt 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 3Kings 17:1; Jas 5:17). Even after the transfiguration Jesus (Mt 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 Acts 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; Joel 2:31).
4:64:6: որ պատրաստեսցէ զսիրտս հօր առ որդի, եւ զսիրտս առն առ ընկեր իւր, գուցէ՛ եկեալ հարկանիցեմ զերկիր միանգամայն[10931]։ [10931] Ոմանք. Զսիրտ հօր առ որդի, եւ զսիրտ առն։
6 Յիշեցէ՛ք իմ ծառայ Մովսէսի օրէնքները, ինչպէս որ պատուիրեցի նրան Քորէբում, բոլոր հրամաններն ու պատուիրանները:
6 Անիկա հայրերուն սիրտը՝ որդիներուն Ու որդիներուն սիրտը հայրերուն պիտի դարձնէ, Որ չըլլայ թէ ես գամ ու երկիրը անէծքով զարնեմ»։
որ պատրաստեսցէ զսիրտս հօր առ որդի, եւ զսիրտս առն առ ընկեր իւր``, գուցէ եկեալ հարկանիցեմ զերկիր [63]միանգամայն:

4:6: որ պատրաստեսցէ զսիրտս հօր առ որդի, եւ զսիրտս առն առ ընկեր իւր, գուցէ՛ եկեալ հարկանիցեմ զերկիր միանգամայն[10931]։
[10931] Ոմանք. Զսիրտ հօր առ որդի, եւ զսիրտ առն։
6 Յիշեցէ՛ք իմ ծառայ Մովսէսի օրէնքները, ինչպէս որ պատուիրեցի նրան Քորէբում, բոլոր հրամաններն ու պատուիրանները:
6 Անիկա հայրերուն սիրտը՝ որդիներուն Ու որդիներուն սիրտը հայրերուն պիտի դարձնէ, Որ չըլլայ թէ ես գամ ու երկիրը անէծքով զարնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 И он обратит сердца отцов к детям и сердца детей к отцам их, чтобы Я, придя, не поразил земли проклятием.
4:6 וְ wᵊ וְ and הֵשִׁ֤יב hēšˈîv שׁוב return לֵב־ lēv- לֵב heart אָבֹות֙ ʔāvôṯ אָב father עַל־ ʕal- עַל upon בָּנִ֔ים bānˈîm בֵּן son וְ wᵊ וְ and לֵ֥ב lˌēv לֵב heart בָּנִ֖ים bānˌîm בֵּן son עַל־ ʕal- עַל upon אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father פֶּן־ pen- פֶּן lest אָבֹ֕וא ʔāvˈô בוא come וְ wᵊ וְ and הִכֵּיתִ֥י hikkêṯˌî נכה strike אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth חֵֽרֶם׃ ḥˈērem חֵרֶם ban
4:6. et convertet cor patrum ad filios et cor filiorum ad patres eorum ne forte veniam et percutiam terram anathemateAnd he shall turn the heart of the fathers to the children, and the heart of the children to their fathers: lest I come, and strike the earth with anathema.
6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the earth with a curse.
4:6. And he will turn the heart of the fathers to the sons, and the heart of the sons to their fathers, lest I come and strike the earth with anathema.
4:6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse:

4:6 И он обратит сердца отцов к детям и сердца детей к отцам их, чтобы Я, придя, не поразил земли проклятием.
4:6
וְ wᵊ וְ and
הֵשִׁ֤יב hēšˈîv שׁוב return
לֵב־ lēv- לֵב heart
אָבֹות֙ ʔāvôṯ אָב father
עַל־ ʕal- עַל upon
בָּנִ֔ים bānˈîm בֵּן son
וְ wᵊ וְ and
לֵ֥ב lˌēv לֵב heart
בָּנִ֖ים bānˌîm בֵּן son
עַל־ ʕal- עַל upon
אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father
פֶּן־ pen- פֶּן lest
אָבֹ֕וא ʔāvˈô בוא come
וְ wᵊ וְ and
הִכֵּיתִ֥י hikkêṯˌî נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
חֵֽרֶם׃ ḥˈērem חֵרֶם ban
4:6. et convertet cor patrum ad filios et cor filiorum ad patres eorum ne forte veniam et percutiam terram anathemate
And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers: lest I come, and strike the earth with anathema.
6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the earth with a curse.
4:6. And he will turn the heart of the fathers to the sons, and the heart of the sons to their fathers, lest I come and strike the earth with anathema.
4:6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Деятельность пророка, который явится перед пришествием Мессии, будет состоять в обращении сердец отцов к сыновьям и обратно. Здесь всего естественнее видеть намек на разногласия, существовавшие между старым и молодым поколением послепленного иудейства. По-видимому, старое поколение неодобрительно относилось к поступкам молодого (может быть, к заключению браков с язычницами, ср. II:11), и то настаивало на правильности своих воззрений. От этого иудейская община ослабевала в своей силе, и Бог призывает, поэтому, или будет призывать через имеющего прийти пророка, иудеев к примирению между собою.

Пророчество Малахии (гл. III:1–8, 17–18: и IV:5–6) читается как паримия на праздники Св. Ионна Предтечи (24: февраля, 25: мая и 29: августа), откуда ясно, что Православная Церковь видит здесь предречение о деятельности Иоанна Предтечи.
Adam Clarke: Commentary on the Bible - 1831
4:6: And he shall turn (convert) the heart of the fathers (על al, with) the children - Or, together with the children; both old and young. Lest I come, and, finding them unconverted, smote the land with a curse, חרם cherem, utter extinction. So we find that, had the Jews turned to God, and received the Messiah at the preaching of John the Baptist and that of Christ and his apostles, the awful חרם cherem of final excision and execration would not have been executed upon them. However, they filled up the cup of their iniquity, and were reprobated, and the Gentiles elected in their stead. Thus, the last was first, and the first was last. Glory to God for his unspeakable gift!
There are three remarkable predictions in this chapter: -
1. The advent of John Baptist, in the spirit and authority of Elijah.
2. The manifestation of Christ in the flesh, under the emblem of the Sun of righteousness.
3. The final destruction of Jerusalem, represented under the emblem of a burning oven, consuming every thing cast into it.
These three prophecies, relating to the most important facts that have ever taken place in the history of the world, announced here nearly four hundred years before their occurrence, have been most circumstantially fulfilled.
In most of the Masoretic Bibles the fifth verse is repeated after the sixth - "Behold, I send unto you Elijah the prophet, before the great and terrible day of Jehovah come;" for the Jews do not like to let their sacred book end with a curse; and hence, in reading, they immediately subjoin the above verse, or else the fourth - "Remembering ye the law of Moses my servant."
In one of my oldest MSS. the fifth verse is repeated, and written at full length: "Behold, I send you Elijah the prophet, before the coming of the great and dreadful day of the Lord." In another, only these words are added: "Behold, I will send you Elijah." It is on this ground that the Jews expect the reappearance of Elijah the prophet, and at their marriage-feast always set a chair and knife and fork for this prophet, whom they suppose to be invisibly present. But we have already seen that John the Baptist, the forerunner of our Lord, was the person designed; for he came in the spirit and power of Elijah, (see on Mal 3:1 (note)), and has fulfilled this prophetic promise. John is come, and the Lord Jesus has come also; he has shed his blood for the salvation of a lost world; he has ascended on high; he has sent forth his Holy Spirit; he has commissioned his ministers to proclaim to all mankind redemption in his blood; and he is ever present with them, and is filling the earth with righteousness and true holiness. Hallelujah! The kingdoms of this world are about to become the kingdoms of God and our Lord Jesus! And now, having just arrived at the end of my race in this work, and seeing the wonderful extension of the work of God in the earth, my heart prays: - O Jesus, ride on, till all are subdued, Thy mercy make known, and sprinkle thy blood; Display thy salvation, and teach the new song, To every nation, and people, and tongue!
In most MSS. and printed Masoretic Bibles there are only three chapters in this prophet, the fourth being joined to the third, making it twenty-four verses.
In the Jewish reckonings the Twelve Minor Prophets make but one book; hence there is no Masoretic note found at the end of any of the preceding prophets, with accounts of its verses, sections etc.; but, at the end of Malachi we find the following table, which, though it gives the number of verses in each prophet, yet gives the total sum, middle verse, and sections, at the end of Malachi, thereby showing that they consider the whole twelve as constituting but one book.
Albert Barnes: Notes on the Bible - 1834
4:6: And he shall turn the hearts of the fathers unto the children - Now they were unlike, and severed by that unlikeness from each other. Yet not on earth, for on earth parents and children were alike alienated from God, and united between themselves in wickedness or worldliness. The common love of the world or of worldly pursuits, or gain or self-exaltation, or making a fortune or securing it, is, so far, a common bond of interest to those of one family, through a common selfishness, though that selfishness is the parent of general discord, of fraud, violence, and other misdeeds. Nay, conversion of children or parents becomes rather a source of discord, embittering the unconverted. Whence our Lord says, "Think not, that I Mat 10:34-36. am come to send peace on the earth. I came not to send peace on earth, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law: and a man's foes shall be they of his own household;" a prophecy fulfilled continually in the early persecutions, even to the extent of those other words of our Lord Mat 10:21, "the brother shall deliver up the brother to death, and the father the child; and the children shall rise up against their parents, and cause them to be put to death."
It is fulfilled also in the intense hatred of the Jews at this day, to any who are converted to Christ; a hatred which seems to have no parallel in the world. Nor do the words seem to mean that fathers and children should be united in one common conversion to God, as one says Ibn Ezra. The Jews, although mostly agreed, that Elijah will come, are disagreed as to the end of his coming. By some he is spoken of as a Redeemer. Tanchuma (f. 31. 1), "God said to Israel, In this world I sent an angel to east out the nations before you, but in the future (or, in the world to come, Yalkut Shim'oni f. 98-29) myself will lead you and will 'send you Elijah the prophet.'" Pesikta rabbathi (in Yalkut Shim'oni ii. f. 32. 4)" Both redeemed Israel: Moses in Egypt, and Elias in that which is to come." (Id. ib. f. 53. 2), "I send you a redeemer." Midrash Shocher tof Ibid. f. 884, "Israel said, 'It is written of the first redemption, 'He sent Moses His servant, Aaron whom He had chosen; send me two like them.' God answered; 'I will send you Elijah the prophet: this is one, the other is he, of whom Isaiah spoke Isa 42:1. Behold, my servant whom I have chosen.'" "Shemoth Rabba (Sect. 3. col. 108. 2. ad loc.) 'In the second redemption, ye shall be healed and redeemed by the word I, i. e., I will send." Or, as a comforter, "I will send you Elias, he shall come and comfort you." Debarim rabba sect. 3. fin. Or to pronounce some things clean, others unclean. Shir hashirim rabba f. 27. 3. (all the above in Schottgen ad loc.) Others, in different ways, to settle, to Which tribe each belongs. Kimchi on Ezek. 47 and this with differcut explanations as to strictness. (See Edaioth fin. Mishnah T. iv. p. 362. Surenhus.) "Rabbi Simeon says, 'To remove controversies.' And the wise and doctors say, To make peace in the world, as is said, "Behold I send." Rabbi Abraham ben David explains the peace to be "from the nations," and adds, "to announce to them the coming of the redeemer, and this in one day before the coming of the Messiah;" and to "turn the hearts etc." he explains "the hearts of the fathers and children (on whom softness had fallen from fear, and they fled, some here, some there, from their distresses) on that day they shall return to their might and to one another and shall comfort each other." Abarbanel says, that Elijah shall be the instrument of the resurrection, and that, through those who rise, the race of man shall be directed in the recognition of God and the true faith." Ibn. Ezra, "that he shall come at the collection of the captives, as Moses at the redemption of Egypt, not for the resurrection." (These are collected by Frischmuth de Elite adventu. Thes. Theol. Phil. V. T. T. i. pp. 1070ff) R. Tanehum, from Maimonides, says, "This is without doubt a promise of the appearance of a prophet in Israel, a little before the coming of the Messiah; and some of the wise think that it is Elias the Tishbite himself, and this is found in most of the Midrashoth, and some think that it is a prophet like him in rank, occupying his place in the knowledge of God and the manifesting His Name and that so he is called Elijah. And so explained the great Gaon, Rab Mosheh ben Matmon, at the end of his great book on jurisprudence, called 'Mishneh Torah.' And, perhaps he (the person sent) may be Messiah ben Joseph, as he says again - And the exactness of the matter in these promises will only be known, when they appear: and no one has therein any accredited account, but each of them says what he says, according to what appears to him, and what preponderates in his mind of the explanation of the truth." "The turning of the heart of the father to the children," he explains to be, "the restoration of religion, until all should be of one heart in the obedience to God.") "All shall be one heart to return to the Lord, both fathers and children;" for he speaks primarily of their mutual conversion to one another, not to God.
The form of the expression seems to imply that the effect of the preaching of Elijah shall be, to bring back the children, the Jews then in being, to the faith and love which their fathers, the patriarchs, had; that Joh 8:56 "as these believed, hoped for, longed exceedingly for, and loved Christ to come, so their sons should believe, hope in, long exceedingly for and love Christ, Who was come, yea is present; and so the heart of fathers, which before was turned from their unbelieving children, he should turn to them, now believing, and cause the patriarchs to own and love the Jews believing in Christ, as indeed their children, for 'your father Abraham rejoiced to see My day; he saw it and was glad, Christ saith. '"
Lest I come and smite the earth with a curse - , i. e., with an utter destruction, from which there should be no redemption. In the end, God will so smite the earth, and all, not converted to Him. The prayer and zeal of Elijah will gain a reprieve, in which God will spare the world for the gathering of His own elect, the full conversion of the Jews, which shall fulfill the Apostle's words Rom 11:26, "So shall all Israel be saved."
After the glad tidings, Malachi, and the Old Testament in him, ends with words of awe, telling us of the consequence of the final hardening of the heart; the eternal severance, when the unending end of the everlasting Gospel itself shall be accomplished, and its last grain shall be gathered into the garner of the Lord. The Jews, who would be wiser than the prophet, repeat the pRev_ious verse , because Malachi closes so awfully. The Maker of the heart of man knew better the hearts which He had made, and taught their authors to end the books of Isaiah and Ecclesiastes with words of awe, from which man's heart so struggles to escape. To turn to God here, or everlasting destruction from His presence there, is the only choice open to thee." "Think of this, when lust goads thee, or ambition solicits thee, or anger convulses thee, or the flesh blandishes thee, or the world allures thee, or the devil displays his deceitful pomp and enticement. In thy hand and thy choice are life and death, heaven and hell, salvation and damnation, bliss or misery everlasting. Choose which thou willest. Think, 'A moment which delighteth, eternity which tortureth;' on the other hand, 'a moment which tortureth, eternity which delighteth.'"
"I see that all things come to an end:
Thy commandment is exceeding broad."
Psa 119:96
"As the hart panteth after the water brooks,
So panteth my soul after Thee, O God."
Psa 42:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: turn: Luk 1:16, Luk 1:17, Luk 1:76
lest: Isa 61:2; Dan 9:26, Dan 9:27; Zac 11:6, Zac 13:8, Zac 14:2; Mat 22:7, Mat 23:35-38; Mat 24:27-30; Mar 13:14-26; Luk 19:41-44, Luk 21:22-27
and smite: Deu 29:19-29; Isa 24:6, Isa 43:28, Isa 65:15; Dan 9:11; Zac 5:3, Zac 14:12; Mar 11:21; Heb 6:8, Heb 10:26-31; Rev 22:3, Rev 22:20, Rev 22:21
Next: Matthew Introduction
Geneva 1599
4:6 And he shall (g) turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and (h) smite the earth with a curse.
(g) He shows in what John's office would consist: in the turning of men to God, and uniting the father and children in one voice of faith: so that the father will turn to the religion of his son who is converted to Christ, and the son will embrace the faith of the true fathers, Abraham, Isaac, and Jacob.
(h) The second point of his office was to give notice of God's judgment against those that would not receive Christ.
John Gill
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 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 Mt 3:5; see Gill on Lk 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.
John Wesley
4:6 And he - John the Baptist. Shall turn the heart - There were at this time many great and unnatural divisions among the Jews, in which fathers studied mischief to their own children. Of the children - Undutiful children estranged from their fathers. With a curse - Which ends in utter destruction; leaving Jerusalem a desolate heap, and a perpetual monument of God's displeasure. Some observe, that the last word of the Old Testament is a curse: whereas the New Testament ends with a blessing, yea, the choicest of blessings, The grace of our Lord Jesus Christ be with us all! Amen.
Dec. 24, 1766.
Robert Jamieson, A. R. Fausset and David Brown
4:6 turn . . . heart of . . . fathers to . . . children, &c.--Explained by some, that John's preaching should restore harmony in families. But Lk 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 (Jn 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 (1Cor 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" (Mt 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 (Zech 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!