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Malachi 4:5: Difference between revisions
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William Branham taught that he was the fulfillment of Malachi 4:5-6. This is a foundational doctrine of [[The Message|the message]]. | William Branham taught that he was the fulfillment of Malachi 4:5-6. This is a foundational doctrine of [[The Message|the message]]. | ||
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Here are a number of views that most message believers should consider when asking this question. We should also add that we are not pointing to any man, church, denomination or system. People need Jesus Christ and the leadership of the Holy Spirit. | Here are a number of views that most message believers should consider when asking this question. We should also add that we are not pointing to any man, church, denomination or system. People need Jesus Christ and the leadership of the Holy Spirit. | ||
The questions that need to be asked when looking at William Branham's interpretation of Malachi 4 are as follows: | |||
#If the least in the kingdom of God is greater than John the Baptist (and therefore, also greater than Elijah) why would we need another Elijah prophet? | |||
#If Jesus himself said that John the Baptist fulfilled Malachi 4, why did William Branham say he didn't? | |||
#If we have the Holy Spirit to teach us all things, why would we need Elijah? | |||
#According to a careful reading of the text, there is no half scripture left to fulfill. So is the scripture really saying we should expect another Elijah prophet? | |||
#What if William Branham's interpretation is based on the ambiguous wording of the King James Version, but newer translations confirm his interpretation is doubtful? | |||
#Why should we even expect a Gentile prophet if all the prophets were until John? | |||
These questions and others are answered below. | |||
=Jesus spoke in the future tense about Elijah= | |||
We were told by a number of message ministers that because Jesus refers to Elijah's coming in the future tense in Matthew 17:11, it cannot be a reference to John the Baptist. This seems to be a reasonable understanding of the passage. But is there another reason that Jesus is speaking in future tense? | |||
In the Greek, Jesus states “Elijah is coming” and then adds και ἀποκαταστήσει πάντα, “and he will restore everything.” The verb ἀποκαταστήσει, “will restore,” is '''drawn verbatim from the Septuagint version of Malachi 3:23''' (there is no Malach chapter four in the Hebrew scriptures). However, the '''object clause of that passage''' is “the heart of the father to the son and the heart of a man to his neighbor”. The '''future tense''', therefore, '''does not suggest that Jesus expects a future return of John the Baptist.''' The restoration of “everything” (πάντα) must here refer not to the eschatological renewal of the present order itself (which would make Elijah the Messiah himself, rather than the forerunner of the Messiah), as, for example, apparently in Acts 1:6 (and cf. especially the cognate noun ἀποκατάστασις, “restoration” or “establishing,” in Acts 3:21 in an allusion to the return of Jesus), but to a preparatory work of repentance and renewal (as in the Malachi passage; see especially Luke 1:17 and cf. Sir 48:10). Only an interpretation of this kind can make possible Jesus’ identification of John the Baptist with Elijah in the verse that follows. In short, Jesus responds initially by fully agreeing with the scribes in their understanding of Malachi’s prophecy that Elijah is to come and accomplish his preparatory work. It is only in the astonishing conclusion the Jesus makes that he disagrees with the scribes. <ref>Donald A. Hagner, Matthew 14–28, vol. 33B, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 499.</ref> | |||
With this, the disciples’ understanding was complete. They had come to realize that the prophecy of Elijah was fulfilled in John, and that it was John whom Jesus referred to in Matthew 17:11–12. In spite of Jesus’ announcement in Matthew 11:14, it had taken them this long to realize more fully John’s place in God’s plan. Now they knew that God’s plan was further along in its fulfillment. <ref>Stuart K. Weber, Matthew, vol. 1, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 271.</ref> | |||
=Who was Malachi's message directed to?= | |||
William Branham claims that the message of the prophet Malachi was to both Israel and to the Gentiles. But look at the plain wording of the opening statement of the Book of Malachi (Malachi 1:1): | |||
:''A prophecy: The word of the LORD '''to Israel''' through Malachi.<ref>The New International Version (Grand Rapids, MI: Zondervan, 2011), Mal 1:1.</ref> | |||
Malachi's message was to Israel. That is what the Bible says. It does not say it is to Israel and to the Gentiles at the end-times. | |||
=The spirit of Elijah, and the spirit of Jesus= | =The spirit of Elijah, and the spirit of Jesus= | ||
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However, Jesus told his disciples, referring to John, that "if you are willing to accept it, he is Elijah, who is to come." (Matt 11:14) | However, Jesus told his disciples, referring to John, that "if you are willing to accept it, he is Elijah, who is to come." (Matt 11:14) | ||
The problem is that | The problem is that there is only one reference to Elijah in Malachi, and that is in Malachi 4. So how could William Branham's interpretation that John did not fulfill Malachi 4 be correct if Jesus specifically referred to John the Baptist as Elijah, a direct reference to Malachi 4? | ||
Also, in the Hebrew Bible, the Tanakh, there is not Malachi chapter 4. Rather, chapter 3 includes both chapter 3 and 4 in the KJV. | |||
=Restoration time= | =Restoration time= | ||
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Second, Jesus said that the Holy Ghost would ''“teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”'' (John 14:26). Why would Elijah be needed if we have the Holy Spirit to teach us all things, and if it is the Spirit himself that brings all things to remembrance? | Second, Jesus said that the Holy Ghost would ''“teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”'' (John 14:26). Why would Elijah be needed if we have the Holy Spirit to teach us all things, and if it is the Spirit himself that brings all things to remembrance? | ||
Peter affirms this when he states in 2 Peter 1:3 that: | |||
:''His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness.<ref>The New International Version (Grand Rapids, MI: Zondervan, 2011), 2 Pe 1:3.</ref> | |||
=Turning the hearts= | =Turning the hearts= | ||
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An angel prophecied to Zacharias, before the birth of John the Baptist, that he would ''“go before [the Lord] in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.”'' (Luke 1:17). | An angel prophecied to Zacharias, before the birth of John the Baptist, that he would ''“go before [the Lord] in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.”'' (Luke 1:17). | ||
The first, second, and fourth parts of this verse are very clear. The third part says, “the disobedient to the wisdom of the just.” Since it is usually children who are disobedient, and usually parents who have wisdom, this part of the verse | The first, second, and fourth parts of this verse are very clear. The third part says, “the disobedient to the wisdom of the just.” Since it is usually children who are disobedient, and usually parents who have wisdom, this part of the verse should be interpreted to read “to turn the hearts of the children to the fathers.” In this case, the fathers refer to the patriarchs, while the children are interpreted as disobedient people of Israel.<ref>Darrell L. Bock, Luke: 1:1–9:50, vol. 1, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 1994), 89.</ref> The patriarchs are the fathers, the great ancestors of the present sinners. From their vantage-point in the next world, they looked at their descendants and were displeased. But John would bring about such a change that the fathers would come to look with favour on Israel. Similarly John would change the disobedient so that they accepted the wisdom of the just (as in Prov. 4). The result would be a people prepared for the Lord.<ref>Leon Morris, Luke: An Introduction and Commentary, vol. 3, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 87.</ref> It is not the disobedience of children to parents that is meant, but that of the Jews to God.<ref>Alfred Plummer, A Critical and Exegetical Commentary on the Gospel according to S. Luke, International Critical Commentary (London: T&T Clark International, 1896), 15.</ref> | ||
As a result, there is no half-scripture left for Elijah to fulfill. | |||
=The Great and Dreadful Day= | =The Great and Dreadful Day= | ||
Malachi 4:5 says that Elijah will come before: | In the KJV, Malachi 4:5 says that Elijah will come "''before the coming of '''the great and dreadful day''' of the LORD.''<ref>The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Mal 4:5.</ref> | ||
But let's look at another word for word translation of the Bible, the ESV. Here we read Malachi 4:5 to say that Elijah will come "''before '''the great and awesome day''' of the LORD comes."''<ref>The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Mal 4:5.</ref> | |||
The Hebrew word translated as "dreadful" in the KJV includes the meanings "to cause astonishment and awe, be held in awe; or, to inspire reverence or godly fear or awe.” | The Hebrew word translated as "dreadful" in the KJV includes the meanings "to cause astonishment and awe, be held in awe; or, to inspire reverence or godly fear or awe.” | ||
William Branham, relies on the "dreadful" interpretation of this Hebrew word when he states in the Church Age Book | William Branham, relies on the "dreadful" interpretation of this Hebrew word when he states in the Church Age Book: | ||
:''See, immediately after the coming of THIS Elijah, the earth will be cleansed by fire and the wicked burned to ashes. Of course, this did NOT happen at the time of John (the Elijah for his day.)''<Ref>An Exposition Of The Seven Church Ages - Chapter 9 - The Laodicean Church Age (online version)</ref> | |||
However, if the true meaning is “awesome” rather than “dreadful, then this verse is not stating that Elijah will come before judgement. It is stating that he will come prior to the first coming of Jesus. Malachi 4:6 then goes on to say that God will strike the earth if Elijah never comes. | However, if the true meaning is “awesome” rather than “dreadful, then this verse is not stating that Elijah will come before judgement. It is stating that he will come prior to the first coming of Jesus. Malachi 4:6 then goes on to say that God will strike the earth if Elijah never comes. | ||
Further proof for this comes from the Septuagint, which is the Greek translation of the Old Testament that Jesus and the writers of the New Testament quoted from. Here is Malachi 4:5 in the Septuagint, which is how Jesus and the disciples would have read it: | |||
:''And behold, I am sending to you Elijah the Tishbite before the great and famous day of the Lord comes, who will restore the heart of a father to a son and the heart of a person to his neighbor, lest I should come and strike the land entirely.<ref>Rick Brannan et al., eds., The Lexham English Septuagint (Bellingham, WA: Lexham Press, 2012, Mal 4:4–5)</ref> | |||
When you read Malachi 4:5 out of the Septuagint, William Branham’s reasoning for separating the prophecy between John the Baptist and a Gentile Elijah completely vanishes. | |||
Further proof of this is found in Joel 2:31 and Acts 2:16-21. Note that Joel 2:31 in the KJV reads almost identical to Malachi 4:5 in referring to the great and dreadful day: | |||
*''The sun shall be turned into darkness, and the moon into blood, before '''the great and the terrible day of the LORD''' come. (KJV)<ref>The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Joel 2:31.</ref> | |||
But when we look at the ESV, another word for word translation we see something different: | |||
*''The sun shall be turned to darkness, and the moon to blood, before '''the great and awesome day of the LORD''' comes. (ESV)<ref>The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Joe 2:31.</ref>'' | |||
We read in Acts 2:16 that the outpouring of the Holy spirit was that "which was spoken by the prophet Joel<ref>The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Ac 2:16.</ref> and then Peter quoted Joel 2:28-32. It is important to compare both the KJV and the ESV when looking at Joel 2:31 above and Peter's quotation of the same verse which is found in Acts 2:20: | |||
*''The sun shall be turned into darkness, and the moon into blood, before that '''great and notable day of the Lord''' come:'' (KJV)<ref>The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Ac 2:20.</ref> | |||
*''...the sun shall be turned to darkness and the moon to blood, before '''the day of the Lord comes, the great and magnificent day.''' (ESV)<ref>The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ac 2:20.</ref>'' | |||
Now we see that the Greek wording that Peter used when he quoted Joel 2:31 is in agreement with the Septuagint and the ESV. So how should we look at Malachi 4:5? It should be in the same way that the ESV looks at the passage and how Peter translated the wording. | |||
As a result, it can be seen that William Branham's interpretation of "the great and dreadful day of the Lord" does not agree with that of the apostle Peter. | |||
===Another interpretation?=== | |||
If someone says, "''I don't believe your interpretation. I think it is referring to judgment''", then we don't have to look very far. | |||
The nation of Israel was judged in A.D. 70 when Jerusalem was sacked and the Temple was destroyed. It was also announced prophetically by Jesus in Matthew 24. Jesus announced that the Temple would be destroyed. And so Jesus coming also was a great and dreadful day since the destruction of Jerusalem occurred within the generation (40 years) that experienced the resurrection. | |||
=Jesus’ ministry= | =Jesus’ ministry= | ||
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Paul taught that ''“Christ is the end of the law for righteousness to every one that believeth.”'' (Romans 10:4). So, if the law has no dominion over Christians after Jesus’ righteousness is imputed to us by faith, then the judgment of the prophets (including Elijah) also have no dominion over us by the same faith. | Paul taught that ''“Christ is the end of the law for righteousness to every one that believeth.”'' (Romans 10:4). So, if the law has no dominion over Christians after Jesus’ righteousness is imputed to us by faith, then the judgment of the prophets (including Elijah) also have no dominion over us by the same faith. | ||
=Elijah’s 4th coming= | |||
William Branham stated that Elijah was to come FIVE times: | |||
#Elijah | |||
#Elisha | |||
#John the Baptist | |||
#William Branham | |||
#One of the two witnesses of Rev. 11 | |||
But in his haste to point to himself, '''did William Branham forget another coming of Elijah?''' | |||
Peter spoke to Jesus on Mount Transfiguration and said, ''“Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.” ''(Matthew 17:4) | Peter spoke to Jesus on Mount Transfiguration and said, ''“Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.” ''(Matthew 17:4) | ||
He said this because he had seen Moses and Elijah with Jesus. This is the second appearing of Elijah in the New Testament and the fourth in the Bible. | He said this because he had seen Moses and Elijah with Jesus. This is the second appearing of Elijah in the New Testament and the fourth in the Bible. | ||
So if William Branham's biblical interpretation is correct and the spirit of Elijah was to appear five times, then there is no room for a Gentile Elijah. | |||
=''The day cometh, that shall burn as an oven''= | |||
In Malachi 4:1 we read: | |||
:''For, behold, the day cometh, that shall '''burn''' as an oven; And all the proud, yea, a'''nd 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.<ref>The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Mal 4:1.</ref> | |||
William Branham interpreted Malachi 4 as applying to himself, as prophesying his ministry. He stated that Malachi was "speaking over to a day coming. ...To a day of the coming of the Lord."<ref>William Branham, 60-1211E - The Laodicean Church Age, para. 63</ref> . He believed that all of Malachi chapter 4 was applicable to the second coming of Christ and not to Christ's first coming. | |||
In Acts 2:15, Peter says that the outpouring of the Holy Spirit on the day of Pentecost as the fulfillment of Joel 2:28–32 | |||
:''These people are not drunk, as you suppose. It’s only nine in the morning! No, this is what was spoken by the prophet Joel: | |||
::''‘In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. I will show wonders in the heavens above and signs on the earth below, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord. And everyone who calls on the name of the Lord will be saved.’<ref>The New International Version (Grand Rapids, MI: Zondervan, 2011), Ac 2:15–21.</ref> | |||
It is interesting that the first words of Joel chapter 2, which would proceed the prophecy of Joel 2:28-32 contain words strikingly similar to Malachi 4:1 | |||
:''Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: Let all the inhabitants of the land tremble: '''For the day of the LORD cometh''', for it is nigh at hand; A day of darkness and eof gloominess, A day of clouds and of thick darkness, As the morning spread upon the mountains: A great people and a strong; There hath not been ever the like, Neither shall be any more after it, Even to the years of many generations. | |||
:''A '''fire''' devoureth before them; And behind them '''a flame burneth''': The land is as the garden of Eden before them, And behind them a desolate wilderness; Yea, and nothing shall escape them. The appearance of them is as the appearance of horses; And as horsemen, so shall they run. Like the noise of chariots on the tops of mountains shall they leap, Like the noise of '''a flame of fire that devoureth the stubble''', As a strong people set in battle array.<ref>The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Joel 2:1–5.</ref> | |||
The verb translated “burn” in Malachi 4:1 is the same one rendered as "burneth" in Joel 2:3. | |||
Joel 2 and Malachi 4 describe the same thing. It is not Christ's second coming, it is the first. And you don't have to believe us... just believe the Apostle Peter. | |||
==Scriptures== | |||
Matthew 11:!4 | |||
:''And if you are willing to accept it, he is Elijah, who is to come. | |||
Mark 9:11-13 | |||
:''Then they asked him, “Why do the experts in the law say that Elijah must come first?” He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.” | |||
Luke 1:13 | |||
:''But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son; you will name him John. Joy and gladness will come to you, and many will rejoice at his birth, for he will be great in the sight of the Lord. He must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. He will turn many of the people of Israel to the Lord their God. And he will go as forerunner before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared for him.” | |||
=Quotes of William Branham= | =Quotes of William Branham= | ||
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:''Now, we've come through the church ages. But we're promised in the last days, according to Malachi 4, that there would be a return again, a prophet in the land. That's right. Notice his nature, what he would be like. He's alway… '''God uses that spirit five times: once in Elijah; in Elisha; in John the Baptist; call out the Church; and the remnant of the Jews. Five times,''' "grace," J-e-s-u-s, f-a-i-t-h, and it's the number of grace. See? All right.<ref>William Branham, 65-1204 - The Rapture, para. 132</ref> | :''Now, we've come through the church ages. But we're promised in the last days, according to Malachi 4, that there would be a return again, a prophet in the land. That's right. Notice his nature, what he would be like. He's alway… '''God uses that spirit five times: once in Elijah; in Elisha; in John the Baptist; call out the Church; and the remnant of the Jews. Five times,''' "grace," J-e-s-u-s, f-a-i-t-h, and it's the number of grace. See? All right.<ref>William Branham, 65-1204 - The Rapture, para. 132</ref> | ||
{{Pointing to himself}} | |||
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