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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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The problem with this question is that '''it starts with an assumption''' that a Gentile Elijah must come. But '''is this assumption correct?''' Do we have to look for a Gentile prophet to fulfill Malachi 4:5? | The problem with this question is that '''it starts with an assumption''' that a Gentile Elijah must come. But '''is this assumption correct?''' Do we have to look for a Gentile prophet to fulfill Malachi 4:5? | ||
Here is a summary of the reasons why William Branham's and message followers interpretation of Malachi 4:5 are wrong: | |||
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. | ||
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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? | 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 | 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> | 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> | ||
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=Who was Malachi's message directed to?= | =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: | 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> | :''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> | ||
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=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 of this is found in Joel 2:31 and | 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), | *''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> | *''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 Joel 2:31 above | 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 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> | *''...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. | 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 | ===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. | 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. | ||
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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= | =Elijah’s 4th coming= | ||
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#One of the two witnesses of Rev. 11 | #One of the two witnesses of Rev. 11 | ||
But in his haste to point to himself, did William Branham forget another coming of Elijah? | 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) | ||
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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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