In the Fall of 2021, the Adult Sunday School class at Oakridge began working our way through the book of Malachi. What follows are the notes developed for, used in, and clarified by our weekly morning studies. Recordings of the sessions are also provided.

EXPOSITIONAL NOTES

Oracle #6: Scorning God’s Service (3:13–4:3)

In his final message to the people of Israel, Malachi delivers two distinct but related speeches: i. He highlights service to the Lord (3:13–18) and, ii. he contrasts the fates of the wicked and the righteous (4:1–3). The prophet revisits previous themes, reiterating God’s desire for honesty and faithfulness in worship in light of coming judgement. While wickedness is seemingly being allowed to defeat righteousness, and while God may seem unwilling or unable to judge sin in the community, the day of the Lord will vindicate his justice as the wicked are separated from the righteous by the fire of God’s judgement.

v. 13 While his people had accused God of being unjust (2:17), in actuality, God loves justice (see Pss 9:16; 37:28)

vv. 14–15 Some within Israel believed (and taught) that faithfulness to God was pointless if material prosperity didn’t follow; “Mourning,” It was assumed that God was pleased with external demonstrations of piety, such as mourning (compare with Matt 6:1–18) 

This ideology was supported by the observation that many wicked people were thriving, testing God’s justice and finding it lacking (see, for example, Psa 37)

For our consideration: What is a modern-day version of this same error? How can believers fall into the same trap today?

vv. 16–17 “Feared the Lord,” Not all of Israel had defected and God recognized their faithfulness; So it will be in the future: While Israel as a nation will be dealt with for its collective unbelief, the believing remnant will be given “attention,” God will “spare them,” and they will be his “own possession” (see 1 Pet 2:9)

v. 1 “The day,” The day of the Lord (Zeph 1:14–18) is approaching and is as inevitable as it is inescapable

v. 2 “Sun of righteousness,” As the sun generously and indiscriminately shines on the whole of the earth, so the healing and joy-bringing display of righteousness will land upon the faithful (Jer 8:14–15; 33:6–8); this is referring to the coming millennial kingdom

Epilogue: Obey God’s instructions (4:4–6)

The conclusion of the book includes appeals to Moses and Elijah, two ideal models of faith in the Lord and of the ideals of the Law and Prophets. These two are upheld as examples for Israel to follow.

v. 4 “Moses my servant,” Israel’s identity was rooted in the Exodus and defined by the covenant made at Sinai and mediated by Moses (Deut 34:10–12)

vv. 5–6 “Elijah,” Supreme example of a prophet of God: Preaching repentance with authenticating signs and wonders (Luke 1:17; Jas 5:17–18); he was the forerunner of the Day of the Lord (3:1); 

Should Elijah be linked to John the Baptist just as the messenger (3:1) is? Before his birth, an angel declares that John will minister in the spirit and power of Elijah (Luke 1:17); However, John denied being Elijah (John 1:21–23); Even when Jesus called John the “Elijah who was to come” he added “if you are willing to accept it” (Matt 11:14)

Consider one theologians’ comments on this issue:

“A solution to the problem seems to be offered in Matthew 17. After Elijah appeared with Christ in his transfiguration, the disciples asked about Elijah’s future coming. Jesus, speaking apparently after John’s death (cf. Matt 14:1–2), affirmed that ‘Elijah comes and will restore all things’ (Matt 17:11). This future expectation indicates that Malachi 4:5–6 was not fulfilled in the ministry of John. Israel did not accept John the Baptist as the Elijah-like restorer of all things, so another Elijah-like forerunner is yet to come before the day of the Lord.

“However, Jesus went on to say, ‘Elijah has already come, and they did not recognize him’ (Matt 17:12), and the disciples understood he was talking about John the Baptist (Matt 17:13). The solution to all this seems to be that though John did not fulfill Malachi 4:5–6 (for Elijah is yet to come), Elijah was a type of John in that there is a great deal of similarity between Elijah in 4:5–6 and the messenger (John the Baptist) in 3:1.

“It is difficult to determine whether the Elijah to come is Elijah himself (as possibly indicated in Matt 17:11) or someone in the spirit and power of Elijah (as John was, so that Christ referred to him as simply Elijah, Matt 17:12). The latter seems preferable. The most likely New Testament reference to this future Elijah-like ministry is Revelation 11:1–13, which speaks of the two witnesses in the Tribulation. Possibly the Apostle John was expanding the Elijah expectation into an Elijah-Elisha ministry … . As a result of the ministry of the two witnesses many people will repent, thus uniting the hearts of … fathers with their children. This repentance will mean that they will not experience God’s judgment in the day of the Lord (Blaising, 1588).

The time of judgement is indeed fast approaching, a time when justice will be enacted upon the wicked and divine deliverance and restoration will be bestowed upon the righteous