Annotations for Malachi

1:1 Superscription: Introducing the Prophet and His Message. The superscription classifies the book of Malachi as prophetic literature and revelation from God. It identifies the writer and the audience but does not mention the date and occasion of the messages.

1:1 prophecy. Can be rendered “oracle,” and infuses Malachi’s message with divine authority and urgency, a cue to the audience to listen and respond (cf. Nah 1:1; Hab 1:1; Zech 9:1; 12:1).

1:2–5 First Message: Israel Doubts God’s Love. Malachi’s first sermon presents the thesis for the entire book: the Lord loves Israel (v. 2). The prophet debates this thesis with the audience in the five speeches that follow. The Israelites are being contrasted with the Edomites in order to establish the fact that God loves them. The nations of Israel and Edom are descended from the twin sons of Isaac—Jacob and Esau, respectively. The one nation has survived, while the other has perished. This is a sign of God’s love for Israel.

1:3 Esau. Ancestor of the Edomite nation. Edom was a “brother” nation to Israel (Obad 10–12). Edom became a prototype of hostility toward Israel and haughtiness toward God (Num 20:14–21; Deut 2:8; Jer 49:7–22; Ezek 25:12–14; Amos 1:11–12; Obad). hated. Can mean “rejected” in covenant contexts. God has rejected Esau and his descendants, the Edomites. Previously Esau despised and rejected a covenant relationship with Yahweh (cf. Gen 25:34; 26:34–35). wasteland. Denotes desolation, a land conquered by an enemy, ruined, and abandoned. Earlier prophets had predicted Edom’s utter destruction (Isa 34:5–15; Jer 49:7–22; Ezek 25:12–14; 35:1–15; Obad). The historical details are unclear, but a coalition of Nabatean Arab tribes gradually displaced the Edomites and took control of their territory between 550 and 400 BC. his inheritance. The territory of Edom, located on the southeastern corner of the Dead Sea (from the Brook Zered in the north toward the Gulf of Aqaba in the south). Contrasting Jacob and Esau calls to mind the twin brothers’ rivalry (cf. Gen 25:23–26). Paul appeals to Mal 1:2–3 to confirm the mystery of Israel’s election, the divine adoption of Jacob as the free decision of God, apart from any human merit (Rom 9:13–14).

1:4 Edom. Land or territory synonymous with the people of Edom, the descendants of Esau. LORD Almighty. The divine name means “the LORD of [heaven’s] armies.” This epithet for God is prominent in the OT prophets (Isa 1:9; Jer 2:19; Hag 1:2; Zech 1:3) and is a favorite of Malachi (found 24 times in 55 verses). It emphasizes Yahweh’s invincible power as the commander of heaven’s angelic armies. Wicked Land. The nation of Edom personified pride in self-centered existence, foolishly assuming that they could avoid divine judgment by their strategic location and human achievement (cf. Jer 49:7–18). Edom was also an ally of the Babylonians in the sack of Jerusalem, giving further cause for God’s wrath against the nation (cf. Ps 137:7; Lam 4:21–22; Obad 10–14).

1:5 Great is the LORD. Perhaps a liturgical expression from the Zion tradition of the Psalter calling attention to Yahweh’s universal kingship over all the earth and over all gods (cf. Pss 35:27; 40:16; 48:1).

1:6—2:9 Second Message. The second disputation contains two speeches (1:6–14; 2:1–9), and the theme of worship joins them: the great king God is worthy of worship (1:14), but the priests have corrupted that worship (2:8). The real issue is not God’s love for Israel but Israel’s love for God.

1:6–14 Breaking Covenant Through Blemished Sacrifices. The prophet exposes the improper worship of Yahweh, indicts the corrupt Levitical priesthood responsible, and affirms God’s role as Father, Lord, and sovereign Ruler of the nations.

1:6 my name. Embodies the essence of God’s being, character, and reputation (cf. Ezek 36:19–23). The priests who “show contempt” for, or despise, God’s name shame him by sacrilegiously disregarding the laws that regulate sacrificial worship of him.

1:7 defiled food. Offerings presented on the Lord’s table, the altar of sacrifice (cf. Lev 3:16; Ezek 44:6–8, 15–16). The animal and grain sacrifices were “food” for God only symbolically (cf. Lev 21:8, 21), as the priests and Levites were permitted to eat portions of the offerings (Num 18:17–19; Deut 18:1–4).

1:8 blind . . . lame or diseased animals. Priests and people have disobeyed the Mosaic commandments concerning acceptable animal sacrifices (cf. Lev 22:17–25; Deut 15:21).

1:10 shut the temple doors. Better to close the temple and halt the worship of Yahweh than to offer defiled and contemptible sacrifices (see v. 12; cf. Isa 1:10–15; Jer 7:21–26; Amos 5:21–23). True worship of God has always been a matter of the heart, not form or ritual (Isa 29:13; cf. Matt 5:8; 12:30, 33).

1:11 My name will be great among the nations. Perhaps a liturgical refrain affirming God as the creator and ruler of the nations (cf. Pss 76:12; 86:9; Jer 10:6). Sadly, the nations will instruct postexilic Judah in the greatness of God in their worship rituals of burning “incense” and giving “pure offerings.”

1:13 sniff at it contemptuously. The priests find their duties irksome and tiresome. The act of sniffing, or turning up their noses, at the sacrificial offerings was a gesture of insolence and derision (cf. 1 Sam 2:17).

1:14 Cursed. Cursing an individual delivered them over to adversity as divine punishment for a serious crime against the community (cf. Deut 27:15–26; Jer 48:10). People who swear “vows” to Yahweh must keep them or risk incurring guilt (cf. Deut 23:21–23); they must sacrifice an unblemished male animal in fulfillment of a vow (cf. Lev 22:18–23). I am a great king. Perhaps alludes to Ps 47:2 or Ps 95:3. The climactic declaration completes the triad of references to the great Lord of the Hebrews and ruler of all the nations (vv. 5, 11, 14). my name is to be feared among the nations. The universal worship of Yahweh is a central theme of the second disputation as well as the OT prophets generally (cf. Isa 42:4; 49:6; 66:22–23; Hag 2:7, 22; Zech 8:22–23; 14:16–17). The NT concludes with the nations surrounding God’s throne in worship (Rev 7:9).

2:1–9 Additional Warning to the Priests. The second speech of the disputation rebukes the priests for liturgical malpractice and threatens them and their descendants with divine judgment.

2:2 curse on you. The total destruction God threatened against those who break the Mosaic covenant (cf. Deut 28:20). your blessings. The duties of the priests included pronouncing God’s blessing upon the people (cf. Num 6:23–27).

2:3 dung. The dung or entrails of the sacrificial animals that were burned outside the camp along with the hide and flesh (cf. Exod 29:14; Lev 8:17; 16:27). Since the priests had defiled God (1:7), he will figuratively defile and disqualify them for priestly ministry. The humiliating act of God rubbing dung on the faces of the priests rendered them unfit for temple service since they were ritually unclean (cf. Lev 4:11; 8:17; Num 19:5–7). Like the dung taken away from the sanctuary and burned, they too will be carried off (e.g., Exod 29:14; Lev 4:11–12, 21).

2:4 my covenant with Levi. Perhaps an allusion to the “covenant of life and peace” (v. 5) between Yahweh and Phinehas for his zeal in defending God’s honor against those involved in idolatry and immorality at Baal of Peor (Num 25:1–13; cf. Num 3:12–13; Jer 33:21) or more generally to the blessing of Levi by Moses (Deut 33:8–11). The ancient priestly ideal is contrasted with the disgraceful reality of an irreverent priesthood.

2:6, 7 instruction. The priests were charged with teaching the people the knowledge of God as revealed in the law of Moses (Lev 10:8–11; Deut 33:10).

2:7 messenger. A title usually reserved for prophets, but Malachi ascribes prophetic duties to the priests as teachers and interpreters of God’s law (cf. Deut 33:8–11).

2:8 violated. By their false teaching (and perhaps by their hypocritical example in intermarrying with foreign women, see v. 11; cf. Ezra 9:1–2; 10:18–22; Neh 13:27–29), the priests have corrupted “the covenant of Levi” (see note on v. 4).

2:9 shown partiality. The charges of corruption are unspecified, but the priests have failed to administer the law with kindness and fairness. They were to be impartial (Lev 19:15), like God (Deut 10:17).

2:10–16 Third Message: Breaking Covenant Through Divorce. The prophet traces covenant failure in Judah from the priests (v. 8) to the people (v. 10). His lofty view of the marriage covenant hearkens back to the marriage ideal announced in Gen 2:23–24. Divorce is an act of violence against the marriage partner and a form of social injustice, a topic the fourth sermon addresses (3:5).

2:10 one . . . one. The repetition echoes what will become the Shema in later Judaism, the affirmation of Hebrew monotheism (Deut 6:4–5). Father . . . God. The divine titles emphasize the Lord’s special role as Israel’s Father and his unique function as Creator (cf. Isa 63:16). covenant of our ancestors. The Sinai covenant (Exod 19–24), reminding postexilic Judah that the law of Moses specified their responsibilities to God and to one another (e.g., the Ten Commandments, Exod 20:1–17).

2:11 detestable thing. Abomination, a grave indictment. The term also applies to the offensive and loathsome practices of the Canaanites, including idolatry, perverse sexual acts, and human sacrifice (cf. Lev 18:21, 24, 29–30; 19:4). desecrated the sanctuary . . . by marrying women who worship a foreign god. Hebrew men were divorcing their wives to marry other women who practiced idolatry. Presumably these marriages were contracted to gain economic advantage in the established merchant guilds and trading cartels. The practice violated the law of Moses, which prohibits marriage to foreigners. Such intermarriage had led Israel into idolatry (cf. Deut 7:3–4; 1 Kgs 11:1–6).

2:12 remove. In the sense of blotting out or destroying evildoers in the form of executing them. The Lord himself is the executioner, not the people. Others understand the term as banishing evildoers from the Hebrew community or cursing them so that they have no descendants (cf. Lev 7:20, 25; 20:17–18).

2:14 partner. The root word is used for a seam or a joint in construction contexts (e.g., Exod 26:6–11), suggesting that the marriage bond is permanent (perhaps alluding to “one flesh” in Gen 2:24).

2:15 See NIV text note. The first portion of the verse is extremely difficult, and the Hebrew may be understood in various ways, which the English versions attest. The NIV captures the gist of the verse. God has made male and female one by ordaining marriage, and the life force of humanity belongs to God. Godly offspring. The prophet answers his own question. Divorcing and then marrying other idolatrous women threatened the training of children in the righteousness of the Torah, undermining the loyalty of the next generation to Yahweh’s covenant (cf. Exod 13:8; Deut 6:4–9; Josh 4:6–7). be on your guard, and do not be unfaithful. Verse 16 develops this warning and admonition; the prophet combats an entrenched practice.

2:16 See NIV text note. The man who hates. The clause is difficult and may be understood in reference to God as the one who hates divorce (e.g., “I hate divorce” in other translations like NRSV or NASB), or in reference to the man who hates and divorces his wife. Regardless, God hates a broken covenant (cf. 1:3; Hos 9:15). The context suggests that the subject of the sentence is the man who divorces his wife, since it is he, not God, who has done violence to the wife. divorces. Contractually expels a marriage partner (whether divorce or separation). Malachi attempts to correct abuses resulting from misapplying the Mosaic divorce laws (cf. Deut 24:1–4). The NT allows for divorce in two situations: Jesus condemned divorce except for the grounds of marital unfaithfulness (Matt 19:1–12), and Paul allows for divorce in the case of abandonment in 1 Cor 7:15. does violence. Divorce is a cruel social crime since it fractures the divinely ordained marriage covenant and robs the woman of the dignity and protection afforded by the legal agreement. To divorce one’s wife is an act of treachery against her and the God who made her. Divorce breaks the heart, destroys relationships, violates family integrity, damages the children’s well-being, and makes for an uncertain future.

2:17—3:5 Fourth Message: Breaking Covenant Through Injustice. The fourth sermon addresses the inequities between God’s justice and human perspectives of justice. The prophet assures his audience that God is indeed just (2:17—3:1) and then threatens the people with the impending experience of divine judgment (3:2–5). Like Amos’s audience, the people are not fully aware that in asking for God’s justice they bring judgment upon themselves (cf. Amos 5:18–20).

2:17 wearied. The people have worn out God with their accusations that he has not loved them (1:2) and that he condones wickedness.

3:1 my messenger. Plays on the meaning of the name Malachi (see Introduction, Author). “Messenger” may indicate either an angelic being or a human being functioning as a divine forerunner. The NT identifies John the Baptist as the Messiah’s herald who fulfills this passage (Matt 11:10; Mark 1:2; Luke 7:27). prepare the way. The imagery of clearing obstacles from the roadway for the procession of the king comes from Isa 40:3; 57:14; 62:10. Malachi applies the road-construction motif figuratively to the ministry of the messenger who will remove the obstructions preventing spiritual renewal in God’s people. Lord. Yahweh himself (cf. Zech 4:14; 6:5). Pairing the title “Lord” with “the LORD Almighty” at the end of the verse emphasizes God’s role as sovereign over all creation (cf. Isa 10:16, 33; 19:4). will come to his temple. The prophet anticipates the divine judgment associated with the sudden and unexpected second coming of Christ (Matt 24:36–51; 25:1–13). messenger of the covenant. Malachi’s audience would have understood this as a divine being or an angelic being on the basis of the parallel with the angel of Yahweh in Exod 23:20–23. Christian interpretation has long understood Jesus the Messiah to be the messenger of the new covenant (cf. Isa 42:6; Luke 2:29–32; 22:20).

3:2 day of his coming. Another expression for the day of the Lord. It establishes the future-oriented theme of the fourth disputation. In the OT this future day is always an imminent era of unspecified duration in which the God of justice will break into human history to establish his kingdom among the nations (cf. Dan 2:44–45). The first advent of Jesus the Messiah inaugurated the coming of the kingdom of God (Matt 4:23; 9:35; Luke 4:43; 10:9, 11). The day of God’s judgment occurs at the second coming of Christ (Matt 13; 24). For Malachi, it purifies, vindicates, and restores the righteous (vv. 2–5, 17–18; 4:2–3), and it judges and destroys the wicked (4:1). refiner’s fire. Malachi borrows the image of God purifying his people in the smelter’s furnace from Isa 1:25; Jer 6:29; Ezek 22:22. launderer’s soap. Laundry detergent or fuller’s lye in the form of alkali powder made from certain plants or herbs (cf. Jer 2:22). White clothes signified purity (cf. Mark 9:3; Rev 3:5). The dual images of cleansing by fire and washing indicate the extent of the people’s wickedness and the degree of purification necessary to restore the proper worship of the Lord.

3:5 put you on trial. The setting and tone of the courtroom persist: God serves as prosecuting attorney, expert witness, and trial judge. sorcerers. Practitioners of occult arts such as witchcraft, black magic, and fortune-telling for profit (cf. Deut 18:10; Isa 47:9; Mic 5:12). widows . . . fatherless . . . foreigners. The Mosaic covenant repeatedly prescribes the practice of social justice, especially to those on the margins of society (e.g., Exod 22:22; 23:6; Deut 10:18–19; 24:17; 26:12–13; 27:19).

3:6–12 Fifth Message: Breaking Covenant by Withholding Tithes. Malachi’s fifth message contains two disputations: the charge to bring the tithe (vv. 8–10) is tied to the call to repentance (vv. 6–7), the heart of the message. The speech echoes the first sermon by underscoring God’s covenant faithfulness (1:2–5).

3:6 I . . . do not change. Indirectly a theological commentary on the nature of God’s being, as his holy character and eternal purposes are immutable. God is not static in his actions, as the call to repentance in v. 7 indicates. He responds to those who respond to him as the situation merits (as Jonah learned, Jonah 3:9–10; cf. Jonah 2:9–10). Explicitly the statement affirms God’s integrity as a covenant-maker and his faithfulness as a covenant-keeper with Israel (cf. Exod 2:24; Lev 26:42; Num 23:19; Pss 105:8; 111:5; Jas 1:17).

3:7 Return. Signifies repentance; repeats Zech 1:3. Repentance is an “about face,” a complete change of direction. In this case it is a shift in loyalty, a reorientation back to the God of Israel (cf. 1 Kgs 8:33; Jer 24:7). Preaching repentance characterizes the ministry of John the Baptist, forerunner of the Messiah (Matt 3:2, 11; Luke 3:3–6). The church still proclaims a gospel that calls everyone to repent and turn to God (Acts 3:19; Rom 2:4; 2 Cor 7:10; 2 Pet 3:9).

3:8-9 rob . . . rob . . . robbing . . . robbing. The people cheat God by failing to give the required tithes and by stinginess in bringing additional offerings. Repeating the word indicates the gravity of the offense of defrauding God of his due (cf. Lev 27:30; Zech 5:3).

3:8 tithes. Required tithe offerings in the OT included: a tenth of the produce of the land (Lev 27:30–33; Deut 12:6, 11, 17); the tenth of the tithe required of the priests and Levites (Num 18:21–32); and the third-year tithe given to the socially disadvantaged in Israel (Deut 14:28–29; 26:12–15). Malachi’s ambiguity with reference to specific tithes may be intentional. The giving of tithes was an act of worship acknowledging Yahweh as the Lord of the earth and the provider for Israel. offerings. Including freewill, or voluntary, offerings and mandatory gifts to the Lord or his sanctuary that may include agricultural produce, material goods, or personal valuables (e.g., Exod 25:2; 29:27; Num 5:9; 31:29; Deut 12:6). Such contributions were thank-offerings recognizing God’s goodness and generosity (see “whole tithe” in v. 10 [see also note]).

3:9 under a curse. Cryptically alludes to the covenant curses of Deut 28 (the same Hebrew word for “curse” appears in Deut 28:20).

3:10 whole tithe. Perhaps the tenth-part tithe and the tithe tax (or “tenth of the tithe” that the Levites were required to give on the tithes they received from the Israelites, Num 18:26; cf. Neh 10:38). If so, Malachi may be calling for reinstating the tithe tax (not the giving of additional offerings). food in my house. Food and other goods received as tithes and offerings were stockpiled in the treasury rooms (“storehouse”) of the temple (1 Kgs 7:51; 2 Chr 31:11–12; Neh 13:12). The sacrificial gifts were literally “food” for the priests and Levites, whom the gifts supported (cf. Num 18:8–21; Deut 18:1–4). Test me. The prophet’s challenge does not contradict the prohibition against testing God (Deut 6:16). It offers the priests and the people an opportunity to prove Yahweh’s covenant-faithfulness by personal experience through obedience to God’s commands. The passage is not a formula for achieving personal wealth, as some claim, although it is possible to give freely and attain more wealth (as a general principle, not a promise, cf. Prov 11:24). Context indicates Malachi has the blessings of the Mosaic covenant in mind (see Deut 28:12). These blessings are national, or corporate, in character, rather than individually centered. They are primarily agricultural benefits, but are not without moral and spiritual counterparts. The prophet recognized that turning to God in repentance and reasserting fidelity in covenant relationship with him must begin somewhere—in this case, the practical act of obedience to the Mosaic laws regulating tithes. The point of the “testing” is to probe the willingness of the community to respond to God in faith and obedience, not to manipulate God’s blessing through the giving of tithes. The theme of God’s testing and providing runs through the Bible, giving rise to names for God like “The LORD Will Provide” (Gen 22:14; cf. Deut 8:2, 16; Ps 81:7; 1 Thess 2:4. throw open the floodgates of heaven. Abundant rainfall would yield bumper crops (cf. Deut 28:12), overturning the drought and poor harvests that Haggai reports (Hag 1:6; 2:16, 19).

3:11 prevent. God will intervene in such a way that the agricultural bounty of covenant-blessing will become a reality (cf. Deut 28:3–5, 11–12). pests. The ambiguous word may refer to insects (like locusts) or worms that would infest and destroy produce (cf. Deut 28:39–40).

3:12 all the nations will call you blessed. Abundant harvests would indicate God’s covenant-blessing on Israel (Deut 28:4, 11) and tangibly demonstrate the return of his favor upon his people. delightful land. Recalls the description of the promised land as one “flowing with milk and honey” (Exod 3:8, 17) and serves as a foil to Edom as the “Wicked Land” (1:4). The reversal overturns the taunting and jeering of fallen Jerusalem by the nations at the time of the Babylonian exile (Jer 18:16; Lam 2:15; cf. Deut 28:37).

3:13—4:3 Sixth Message: The Coming Day of Judgment. The prophet’s final sermon distills the teaching of the previous speeches, especially highlighting the contrast between the evildoers and the righteous.

3:13–15 Israel Speaks Arrogantly Against God. Malachi rebukes the people for denying any value in obeying God in an effort to persuade them to return to Yahweh in repentance (v. 7).

3:13 spoken arrogantly. The people accused God of being unjust (2:17), even favoring evildoers (v. 15). They have chosen to ignore the truth that God loves justice (Pss 9:16; 37:28), blinded by their preoccupation with immediate economic concerns.

3:14 gain. The people assume that their acts of righteousness should result in corresponding material blessing (cf. Deut 28:1–14). going about like mourners. Parading in funeral garb or dressing in sackcloth and ashes as if mourning the dead (cf. Job 30:28; Ps 35:13–14). The people lament that their penitence seemingly has no effect upon God. The prophet’s call to repentance in 3:7 suggests their contrition was more show than substance (cf. Matt 6:16–18).

3:15 evildoers prosper. The people contend that the covenant principle of retribution (i.e., God curses the wicked [cf. Deut 28]) has been ignored. The psalmist also wrestles with the incongruity of how the wicked prosper and the righteous suffer (Ps 73:3, 9–12, 15–17). they put God to the test. Malachi challenged the people to “test” God from the posture of faith (v. 10), but the people accuse God of failing to judge those who dare him to punish them. they get away with it. Those insolent evildoers who try God’s patience and justice seem to escape, which contradicts the retribution principle (cf. Deut 28:15; Ezek 17:15).

3:16–18 The Faithful Remnant. This portion of Malachi’s final sermon suggests that some responded to the prophet’s message (v. 16) and assures people that divine justice will prevail (vv. 17–18).

3:16 feared. Revered. This signifies covenant loyalty to Yahweh, indicating that Malachi’s audience includes a core of faithful people. The term connotes the response of covenant obedience to God’s commands, resulting in righteous conduct and genuine worship (cf. Exod 20:20; Deut 5:29; 10:12; Ps 34:9, 11; Isa 33:6). The early church lived in this “fear of the Lord” (Acts 9:31; cf. 1 Pet 2:17; Rev 14:7). listened. Emphasizes Yahweh’s high level of interest in his people (cf. Jer 8:6; Dan 10:12). His ability to hear and respond to his people distinguishes him from the idols of the nations (cf. Ps 115:4–7; Isa 44:18–20; 46:1–7; Hab 2:18–19); he tends to the prayers of the righteous (cf. Prov 15:29; Matt 6:6; Jas 5:16). scroll of remembrance. A document, following Persian tradition, containing a catalog of names and a record of events associated with those individuals (cf. Esth 6:1). Writing the document in the presence of the Lord suggests a formal agreement affirming covenant loyalty signed by those who took council together (cf. Ezra 10:3; Neh 9:38).

3:17 treasured possession. A covenant expression describing the privileged status of Israel as God’s elect people (1:2–3; Exod 19:5; Deut 7:6; 14:2). a father has compassion. Further emphasizes the theme of God’s role as Father (1:6; 2:10); it may allude to Exod 34:6–7; Ps 103:13.

3:18 you will again see. Segregating the righteous from the wicked in the day of the Lord will provide convincing evidence that God is indeed just (cf. 2:17) since the people failed to recognize the fall of Edom as an act of God’s justice (1:5). This future day of God’s judgment is also the answer to the problem of evil for the psalmist (Ps 73:15–17).

4:1–3 Judgment and Covenant Renewal. Here Malachi breaks away from the disputation format of his sermon, bluntly warning the people that God’s judgment is inescapable. This decisively answers the people’s charge that God does not distinguish between the righteous and the wicked (cf. 3:15, 18).

4:1–3 The first speech unit confirms the opening sermon (1:2–5): Yahweh has “loved Jacob” (1:2). Those who revere God are assured of God’s blessing: “the sun of righteousness” will shine upon them (v. 2).

4:1 the day. Shorthand for the day of the Lord (see v. 5; 3:2 and note). burn like a furnace. The imagery of using a furnace as an incinerator for destroying wicked people in the day of Yahweh’s judgment is both graphic and frightening (see 3:2–3; cf. Ps 21:9; Isa 1:31; 66:15–16). arrogant. The proud and “haughty” (Isa 13:11) who challenge God and escape, both by doing evil and then flaunting it (3:15; cf. Isa 2:12). stubble. Useless grain stalks; it is found in combination with fire in the OT as an image of divine judgment (cf. Isa 5:24; 33:11; Joel 2:5; Obad 18). fire. A frequent symbol of divine judgment (e.g., Isa 66:15; Amos 1:4; Zeph 1:18; Zech 12:6) and one aspect of Jesus’ ministry according to John the Baptist’s preaching (Matt 3:12; cf. Matt 13:30).

4:2 sun of righteousness. Usually understood as a solar epithet for Yahweh (cf. Ps 84:11; Isa 60:19–20). The expression is a word picture describing the restoration and healing that will characterize the day of the Lord, when God will vindicate his people, as bright and sure as daybreak (2 Sam 23:4; Isa 30:26; 60:1, 3). It is a title for Christ in Zechariah’s song, the “rising sun . . . from heaven” that shines “on those living in darkness” (Luke 1:78–79; see note on Luke 1:78). The source for this title may have been the winged sun disk that is ubiquitous in ancient Near Eastern iconography. righteousness . . . healing. Connotes salvation and restoration, vindicating the faithful people of God. Jeremiah longed for and promised such divine “healing” (Jer 8:15; 33:6). rays. In other contexts, this Hebrew word is often translated “wings.” The outstretched wings of a bird and the extended rays of the sun were symbols of divine protection and deliverance in the biblical world (Exod 19:4; Deut 32:10–11; Pss 17:8; 18:10). frolic like well-fed calves. The imagery suggests the freshness and renewal of divine blessing, confirming the promise of 3:10 and overturning the lament of 3:14.

4:3 trample on the wicked. Like grain “crushed on the threshing floor” (Isa 21:10) and burned as stubble (v. 1). soles of your feet. Perhaps alludes to Israel’s covenant destiny to possess the land upon which they had set foot (Deut 11:24).

4:4–6 Conclusion: Remember the Law of Moses, Look for Elijah. Some consider vv. 4–6 postscripts to the book that feature Moses and Elijah as two exemplary models of OT faith. Moses and Elijah also represent the ideals of the OT Law and the Prophets. The first postscript (v. 4) reminds the people to obey the law of Moses since Israel’s identity was rooted in their exodus from Egypt and defined by the Sinai covenant that Moses mediated (cf. Exod 34:10–12). The second postscript (vv. 5–6) warns that divine judgment of the wicked is impending but that deliverance and restoration remains an open possibility for the righteous.

4:4 Remember the law. Implies recalling and applying the words and deeds of the God of Sinai to behavior (Deut 4:9–10; Ps 103:18). my servant. A title of honor, idealizing Moses’ role as Israel’s leader and recognizing his intimate relationship with Yahweh (Exod 33:11; Deut 34:10–12). Horeb. Another name for Mount Sinai, the mountain of God (Exod 3:1).

4:5 Elijah. The supreme example of an OT prophet of God: he boldly rebuked kings (1 Kgs 21:17–29), preached repentance (1 Kgs 18:18–21, 36–39), and validated his messages with signs and miracles (1 Kgs 17:17–23; cf. Luke 1:17; Jas 5:17–18). The NT identifies John the Baptist as the Elijah figure who ministered “in the spirit and power of Elijah” (Luke 1:17) and prepared the way for Jesus the Messiah by calling people to repentance (see note on 3:1; see also Matt 11:9–15 and notes). Some identify Elijah as one of the two witnesses in Rev 11:3.

4:6 turn. The word for repentance, indicating a reversal of attitude, loyalty, and behavior. Turning hearts and the ministry of reconciliation are key themes in the OT Prophets (Isa 44:22; Jer 24:7; Hos 6:1–3; 14:1–2). Turning toward God in repentance results in intergenerational reconciliation (cf. Luke 1:17). Christ gives this ministry of reconciliation to the church (2 Cor 5:18–20). total destruction. The Hebrew word refers to objects set apart or devoted to utter destruction by God, as in the case of the nations living in the land of Canaan (cf. Deut 7:1–11; 20:16–18; see Introduction to Deuteronomy: Themes and Theology [Holy War]). The people of Israel who did not respond to God’s prophet faced oblivion—the fate of their Edomite neighbors (1:3–4) and Canaanite predecessors (Josh 6:17).