GOD'S WORD® Translation (©1995)
He will change parents' attitudes toward their children and children's attitudes toward their parents. If not, I will come and reclaim my land by destroying you."

King James Bible
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. <>

Douay-Rheims Bible
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.

Darby Bible Translation
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.

English Revised Version
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.

Webster's Bible Translation
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.

World English Bible
He will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse."

Young's Literal Translation
And he hath turned back the heart of fathers to sons, And the heart of sons to their fathers, Before I come and have utterly smitten the land!

Cross References

Luke 1:17 "It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord."

Revelation 19:15 From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty.

Isaiah 11:4 But with righteousness He will judge the poor, And decide with fairness for the afflicted of the earth; And He will strike the earth with the rod of His mouth, And with the breath of His lips He will slay the wicked.

Isaiah 40:3 A voice is calling, "Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 4-6

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. 8:10), 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. 2:24, 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 Co. 11:23. (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," Lu. 1:17. The law and the prophets were until John (Lu. 16:16); 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?" Jn. 1:19-21. But we Christians know very well that John Baptist was the Elias that was to come, Mt. 17:10-13; and very expressly, Mt. 11:14, This is Elias that was to come; and v. 10, the same of whom it is written, Behold, I send my messenger, ch. 3:1. 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 Mt. 3:7, 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," Lu. 1:16, 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 (Mt. 17:11), 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 4:32), 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 (Lu. 7:30) 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. 9:13. 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 (Zec. 5:3), 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.

Calvin's Commentary

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.

6. Et convertet cor patrum ad filios, et cor filiorum ad patres; ne forte veniam et percutiam terram anathemate.

This verse may be viewed as containing a simple promise; but I prefer to regard it as including what is between an exhortation and a promise. The first thing is, that God reminds the Jews for what purpose he would send John, even to turn the hearts of men and to restore them to a holy unity of faith. It must therefore be noticed, that not only the Redeemer would come, but that after some intermission, as it has been said, had taken place, the doctrine of salvation would again have its own course, and would be commenced by John.

Yet the Prophet seems here to concede to men more than what is right, for the turning of the heart is God's peculiar work, and still more, it is more peculiarly his than his other works; and if no one can change a hair on the head of his brother, how can he renew his heart, so as to make him a new man? It is at the same time of more consequence to be regenerated than to be created and to be made only the inhabitants of this world. John then seems to be here too highly extolled, when the turning of the heart is ascribed to him. The solution of this difficulty may be easily given: when God thus speaks highly of his ministers, the power of his Spirit is not excluded; and he shows how great is the power of truth when he works through it by the secret influence of his Spirit. God sometimes connects himself with his servants, and sometimes separates himself from them: when he connects himself with them, he transfers to them what never ceases to dwell in him; for he never resigns to them his own office, but makes them partakers of it only. And this is the import of such expressions as these,

"Whose sins ye remit, they are remitted: whatsoever ye shall bind on earth, shall be bound in heaven," (John 20:23;)

or when Paul says, that he had begotten the Corinthians, (1 Corinthians 2:15,) he did not claim for himself what he knew only belonged to God, but rather extolled the favor of God as manifested in his ministry, according to what he declares in another place,

"Not I, but the grace of God which was with me."
(1 Corinthians 15:10.)

But when God separates himself from his ministers, nothing remains in them: "He who plants is nothing," says Paul in another place,

"And he who waters is nothing, but God who gives the increase." (1 Corinthians 3:7.)

When then is it that teachers are co-workers with God? Even when God, ruling them by his Spirit, at the same time blesses their labor, so that it brings forth its fruit.

We now then see that this mode of speaking derogates nothing from God, that is, when the minister is said to turn the hearts of men; for as he implants nothing by his own influence, so God supplies what is necessary that he may fulfill his office.

By saying that he would turn the hearts of fathers to sons and of sons to fathers, [277] he points out not a simple union or consent, for men often unite together, and yet God reprobates and hates their union; but the Prophet here has in view the origin of the people, even Abraham and other holy patriarchs. Had he spoken of the Egyptians or the Assyrians, or some other nations, this turning would not have been so wonderful; but when he speaks of the holy and chosen race, it is no wonder that he mentions it as an instance of the ineffable kindness of God, that they were all to be gathered and restored from discord to unity, so as to become united in one faith.

Since their mutual consent is the subject, we must come to the fountain; for Malachi takes it for granted, that there was formerly true religion in that people, that the true worship of God prevailed among them, and that they were bound together by a sacred bond; but since in course of time various notions rose among them, yea, monstrous dotages, since sincerity had become wholly corrupted, he now recalls them to their first condition, so that sons might unite in sentiment with their fathers, and fathers also with their sons, and become one in that faith which had been delivered in the law.

Were any to object and say, that it was not reasonable that fathers should join themselves to their apostate sons, for this would be to approve of their defection, I answer, that there have been some converted young men who have shown the right way to their fathers, and have carried light before them. We indeed know that old men, as their are morose, not only reject what they hear from the young, but are rendered more obstinate, because they are ashamed to learn. Such a dispute the Prophet bids to be dismissed, so that all might in their heart think only the same thing in the Lord.

Lest I come and smite the land with a curse. Here again the Prophet threatens the Jews, and indeed vehemently. He was constrained, as we have said, by necessity, for the torpor of that people was very great, and many of them were hardened in their perverseness. This is the reason why God now declares, that the Jews would not escape unpunished for despising the coming of Christ. And we are at the same time reminded how abominable in the sight of God is the ingratitude of not receiving his Son whom he sends to us. If we wish to derive benefit from what the Prophet teaches us, we ought especially to welcome Christ, while he so kindly calls us, yea, allures us to himself. But if the sloth of our flesh keeps us back, let even this threatening stimulate us; and as we learn that the sin of not embracing Christ when he offers himself to us, shall not go unpunished, let us struggle against our tardiness. At all events, let us take heed to kiss the Son, as in Psalm 2:12, we are exhorted to do.

Footnotes:

[277] Newcome's version is different, That he may convert the heart of the fathers together with the children, And the heart of the children together with their fathers. This is inconsistent with the passage partially quoted in Luke 1:17, and also with the Septuagint version, which is as follows -- Who shall restore the heart of the father to the son, And the heart of a man to his neighbor. Internal discord was a prevailing evil among the Jews. What is here promised is union and concord as the effect of the ministry of the second Elijah; but it is announced in terms suitable to a single family. -- Ed. Prayer

Grant, Almighty God, that as nothing is omitted by thee to help us onward in the course of our faith, and as our sloth is such that we hardly advance one step though stimulated by thee, -- O grant, that we may strive to profit more by the various helps which thou hast provided for us, so that the Law, the Prophets, the voice of John the Baptist, and especially the doctrine of thine only-begotten Son, may more fully awaken us, that we may not only hasten to him, but also proceed constantly in our course, and persevere in it until we shall at length obtain the victory and the crown of our calling, as thou hast promised an eternal inherence in heaven to all who faint not but wait for the coming of the great Redeemer. -- Amen.

The End of all the Lectures of John Calvin on the Minor Prophets

To Theo doxa.

...Continued...

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John Newton—Messiah Vol. 2

Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple …
J. W. McGarvey—The Four-Fold Gospel

The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably …
J. W. McGarvey—The Four-Fold Gospel

"The House of Israel"
In proclaiming the truths of the everlasting gospel to every nation, kindred, tongue, and people, God's church on earth today is fulfilling the ancient prophecy, "Israel shall blossom and bud, and fill the face of the world with fruit." Isaiah 27:6. The followers of Jesus, in co-operation with heavenly intelligences, are rapidly occupying the waste places of the earth; and, as the result of their labors, an abundant fruitage of precious souls is developing. Today, as never before, the dissemination …
Ellen Gould White—The Story of Prophets and Kings

Third Withdrawal from Herod's Territory.
Subdivision D. The Transfiguration. Concerning Elijah. (a Spur of Hermon, Near Cæsarea Philippi.) ^A Matt. XVII. 1-13; ^B Mark IX. 2-13; ^C Luke IX. 28-36. ^c 28 And it came to pass about eight days { ^a six days} ^c after these sayings [Mark agrees with Matthew in saying six days. Luke qualifies his estimate by saying "about." But if we regard him as including the day of the "sayings" and also the day of the transfiguration, and the other two as excluding these days, then the three statements …
J. W. McGarvey—The Four-Fold Gospel