Malachi 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.
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(4-6) As the prophetical books began (Joshua 1:2; Joshua 1:8) with “Moses my servant is dead . . . this book of the Law shall not be removed from thy mouth, &c.,” so they close with the admonition, “Remember ye the Law of Moses my servant.” (Comp. Deuteronomy 4:1; Deuteronomy 8:14.) The path of duty is the path of safety and of light. (Comp. John 7:17.) “Mysteries belong to the Lord our God, but those things which are revealed are for us and for our children for ever, in order to perform all the words of this Law” (Deuteronomy 29:29; comp. also Ecclesiastes 12:13). The best preparation for the reception of the New Covenant, when God would “put His law in their inward parts and write it on their heart” (Jeremiah 31:32), must needs be the hearty observance of the spirit of the Old.

Malachi 4:4. Remember ye the law of Moses — Ye are not now to expect any succession of prophets for the time to come, nor any prophet whatever, till the forerunner of the Messiah appears: your chief care, therefore, till that time, must be to attend upon the institutions, and to obey the precepts, which Moses has given to all Israel in his law; particularly in that part of it which was delivered to him by God with an audible voice from mount Horeb: see Exodus 19:9; Deuteronomy 4:10. This your lawgiver spake plainly of the Messiah, instructed you to expect his coming, and solemnly charged you to believe his doctrines and obey his commands, when he should come, threatening all those who did not with inevitable destruction. The words law, statutes, and judgments, are promiscuously used to signify the same thing, as appears from the greater part of the hundred and nineteenth Psalm.

4:4-6 Here is a solemn conclusion, not only of this prophecy, but of the Old Testament. Conscience bids us remember the law. Though we have not prophets, yet, as long as we have Bibles, we may keep up our communion with God. Let others boast in their proud reasoning, and call it enlightening, but let us keep near to that sacred word, through which this Sun of Righteousness shines upon the souls of his people. They must keep up a believing expectation of the gospel of Christ, and must look for the beginning of it. John the Baptist preached repentance and reformation, as Elijah had done. The turning of souls to God and their duty, is the best preparation of them for the great and dreadful day of the Lord. John shall preach a doctrine that shall reach men's hearts, and work a change in them. Thus he shall prepare the way for the kingdom of heaven. The Jewish nation, by wickedness, laid themselves open to the curse. God was ready to bring ruin upon them; but he will once more try whether they will repent and return; therefore he sent John the Baptist to preach repentance to them. Let the believer wait with patience for his release, and cheerfully expect the great day, when Christ shall come the second time to complete our salvation. But those must expect to be smitten with a sword, with a curse, who turn not to Him that smites them with a rod. None can expect to escape the curse of God's broken law, nor to enjoy the happiness of his chosen and redeemed people, unless their hearts are turned from sin and the world, to Christ and holiness. The grace of our Lord Jesus Christ be with us all. Amen.Remember ye the law of Moses, My servant - Galatians 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 Matthew 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: Deuteronomy 4:1-2, Deuteronomy 4:5, Deuteronomy 4:8, Deuteronomy 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."

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 (Lu 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.

Now take leave of all prophecy, for you shall have no more till the great Prophet, till Shiloh come; and attend ye diligently to the law of Moses, keep its precepts and directions.

The law; in the full extent: the moral precepts; rules of a holy and religious life for all. The ceremonial precepts; rules of your worship, so long as your temple shall stand a type of Christ to come. The judicial precepts; whilst you have any government, or power of judicatures. By a due keeping this you may escape future judgments and obtain future blessings, Le 26 Deu 28: besides, by this attending to the law, they might be enabled to see the Messiah, and own him of whom Moses wrote in the law. Now though the law only be expressed, the prophets are included, who also wrote of Christ, Deu 18:15 John 5:46,47 Ac 13:27. This was excellent advice to this people, who (had they taken it) had escaped the sins they ran into and the miseries they fell under; they had not crucified the Lord of glory, nor rejected their own mercy, nor pulled fiery judgments on their own heads, to their utter ruin.

Of Moses; whose memory you venerate, in whom you glory, whose law therefore you ought to obey. My servant; who was my servant, and delivered my commands to you. I do therefore expect that my authority, and Moses’s esteem among you, prevail with you to study most carefully this law.

Which I commanded unto him in Horeb, with most majestic circumstances, to awe you to the observance of all its precepts; and which was an emblem of that terror and majesty wherein the Lawgiver would appear to judge, to give rewards, or adjudge to punishments.

For all Israel; so long as they should be a people and church.

With the statutes and judgments; be not partial; statutes and judgments, i.e. the whole law, must you attend to, and remember it as God requires, not turn aside from any of its prescripts.

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 Malachi 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 Exodus 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.

{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.

Ch. Malachi 4:4-6. Concluding Exhortation (Malachi 4:4) and Promise (Malachi 4:5-6)

Remember ye the law of Moses] The revelation of God is always continuous. Each fresh step is evolved out of, and is in harmony with, those which went before. To “remember” the past is to prepare for the future. The exhortation here is a direction to the Church in prospect of the four centuries which would elapse, before any other prophet should arise and the promise (Malachi 4:5-6) be fulfilled.

To the more careful study of the law, in the wider sense of the O. T. Scriptures, to which this exhortation led, may be traced much of the advance in theological knowledge which we find among the Jews in the time of our Lord.

which I commanded unto him in Horeb] A statement like this, put by an inspired prophet into the mouth of God Himself, has an important bearing on the historical character and date of composition of the Pentateuch.

with the statutes and judgments] Rather (consisting in) statutes and judgments: “even statutes and judgments”, R.V.: “(Nempe) statuta et judicia.” Calv. The words are explanatory of the nature of the law. Comp. Deuteronomy 4:8; Leviticus 26:46.

Verses 4-6. - § 5. Concluding admonition to remember the Law, lest they should be liable to the curse. In order to avert this, the Lord, before his coming, would send Elijah to promote a change of heart in the nation. Verse 4. - If the people would meet the judgment with confidence and secure for themselves the promised blessings, they must remember and obey the Law of Moses. Thus the last of the prophets set his seal to the Pentateuch, on obedience to which depended, as of old (see Leviticus 26; Deuteronomy 28.), so now, the most abundant blessings. My servant. Moses was only the agent and interpreter of God. The origin and authority of the Law were Divine. Horeb. The mention of the mountain would remind the people of the awful wonders that accompanied the promulgation of the Law (Exodus 19:16, etc.; Deuteronomy 4:10-15) For all Israel Not merely for the people who heard the Law given, but for the nation unto all time. Nor could they be true Israelites unless they observed the terms of the covenant then made. With the (even) statutes and judgments. These terms, which explain the word "Law," include all the enactments, legal, moral, ceremonial. Malachi might well remind the people of their duty, and thus support Nehemiah in his struggle to win them to obedience (see Nehemiah 9:38; Nehemiah 10:29). The LXX. places this verse at the end of the chapter, probably because the original conclusion (ver. 6) was thought too harsh to be left as the close of the Old Testament. The Jews had a feeling that books in the Bible should end with the name Jehovah. In the case of Isaiah and Ecclesiastes, they repeated, after the last verse, the last but one. Malachi 4:4Concluding Admonition. - Malachi 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 Malachi 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 Malachi 4:5 and Malachi 4:6 does not fit on to the idea expressed in Malachi 4:2 and Malachi 4:3, but only to that in Malachi 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 Hosea 12:6; Hosea 14:8), whereas in the other books, with the exception of Job 18:17, this is the only pronunciation that is met with.)

Malachi 4:5. Behold, I send you Elijah the prophet before the day of Jehovah comes, the great and terrible one. Malachi 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 Malachi 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 Matthew 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; 2 Samuel 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 Deuteronomy 4:1 and Deuteronomy 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 Malachi 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 Malachi 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 (John 1:21; Matthew 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 Hosea 3:5; Ezekiel 34:23; Ezekiel 37:24, and Jeremiah 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 Malachi 4:5, compare Joel 3:4. This Elijah, according to Malachi 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. Leviticus 27:28-29; Deuteronomy 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 (Deuteronomy 20:17-18). If Israel resembles the Canaanites in character, it will also necessarily share the fate of that people (cf. Deuteronomy 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 (Luke 1:16-17). This address of the angel gives at the same time an authentic explanation of Malachi 4:5 and Malachi 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 Matthew 3:1-12, Mark 1:2-8; Luke 3:2-18, that the allusion to our prophecy and the original passage (Isaiah 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 Matthew 11:10., Luke 7:27.) that John was the messenger announced by Malachi and the Elijah who was to come, but also told His disciples (Matthew 17:1.; Mark 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 John 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 Isaiah 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 (John 9:39, cf. John 3:19 and John 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 (Matthew 17:1.; Mark 9:1.; Luke 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.

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