Properly Understanding Mal. 4:6, Part 2 of 2

Identifying “the Fathers” of Malachi 4:6: Parents, Biological Fathers, or Jewish Forefathers?

As we mentioned in Part 1, this week we’re going to examine arguments for each of the above, make a case for the third, and conclude with some important applications.

First, let’s mark out the possibilities:

  • Parents: Less literal translations like the New Living Translation (NLT) are not totally without warrant in translating or replacing the Hebrew word for “the fathers” in 4:6a (also in 4:6b) with “parents.” Evidence for this more inclusive language can be clearly seen earlier where the term “son” is not used with gender exclusivity (2:10, 3:17). God is metaphorically the Father of Israel, consisting of both males and females designated as “sons.” Although this passage certainly has significance or application for “parents,” substituting “fathers” with “parents” does injustice—as we shall see shortly—to the context and original intent of this passage.
  • Biological Fathers: The most popular understanding is to retain “fathers,” but understand them as specifically biological fathers that are M.I.A. (missing in action), physically, emotionally, or spiritually. Although it’s not the original intent of this passage, this interpretation certainly has merit. There was an estrangement between the older and younger generations, probably not unconnected with the laxity around the marriage bond (2:14–16). And this is seen as a primary cause for the subsequent weakening of family life evidenced by broken biological family relationships (4:6).
  • Jewish Forefathers: The view here is that “the fathers” are the great Jewish ancestors (Abraham, Isaac, Jacob, Moses, Elijah, etc.) who earlier entered into covenant with God (Zech 1:2–4). This usage is consistent with how “the covenant of our fathers” is used in Mal 2:10. Further, Old Testament scholar and Wheaton College professor, Andrew Hill, notes that Malachi’s “postscript specifically mentions two of the prominent patriarchal figures of earlier Israelite history”—Moses and Elijah.  He also notes that the “fathers” equals “Jewish ancestors” interpretation “accords better than . . . the ‘family discord’ approach [parents or biological fathers—options one and two above] because the prophet consistently appeals to the past [2:10, 12; 3:4].”[1] He concludes that Malachi is about “covenant renewal” and the “bonding of the current generation of postexilic Israelites to the Mosaic covenant of their ancestors.”[2] The reconciliation of fathers to children is a reconciliation between ancestors and descendants, “the ‘resolution of opposites’ at the macrolevel in the sense of faithful ancestors versus faithless descendants.”[3] It is not primarily about “a reform of the contemporary social order (especially at the microlevel of the family).”[4]

Remarkably, although now over a hundred years old, the late G. Campbell Morgan’s commentary agrees with Hill above and gives further clarity that “the fathers” are the patriarchs—not parents or biological fathers:

This final word then, being a warning, not a sentence, is a Gospel of Love, and is closely connected with a declaration of the possibility of escape from the threatened curse, and a statement of the condition of such an escape…. the turning of the heart marks the condition upon which the curse may be averted. The mission of Elijah, as here indicated, is not social, but spiritual. It is not that he will come to bring about reconciliation in the families of the people. “The fathers” are the patriarchs Abraham, Isaac, and Israel, from whose ideals of life and state of heart these children have so sadly wandered, and the mission of Elijah shall be that of turning these wandering hearts back to those ideals, and to that state of heart.[5]

So, to be clear, “the fathers” referenced above are not biological fathers or parents but spiritual forefathers (Abraham, Isaac, Jacob, Moses, Elijah, etc.) who earlier entered into covenant with God (Zech 1:2–4). Further, the turning of hearts is not about biological family discord. Family discord, however, is often a symptom of the greater problem Mal 4:6a is addressing, namely the need for “motion back to the point of departure” from the living God.[6]

Practical Implications for Christian Ministry & Parenting

Why is this corrective important? Because the original intent of Mal 4:6a is primarily spiritual, not social. Common grace efforts (Gal 6:10) to promote involved, responsible, and committed fathers fall short of the call of this passage when they cease to prioritize strategies to intentionally call wandering hearts back to the ancient paths and a reconciled relationship with their universal and redemptive Father through Christ:

“This is what the LORD says: ‘Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls.’ But you said, ‘We will not walk in it.’”[7]

If this passage remains a favorite for Christian fatherhood practitioners, properly understood it’s primarily a call to courageously keep the Triune God and his ancient ways at the center of our efforts. This applies even to Christians who serve in secular settings who, like Daniel or Esther, must carry out their work more covertly or creatively. As Corbett and Fikkert point out in When Helping Hurts (p. 95), if we manage to change individuals’ behaviors in ways that are devoid of Christ or without biblical teaching, the result is “people who put their faith in middle-class values and in their ability to adopt those values. We . . . [will] have replaced their own worldview with that of the modern worldview, which believes that humans achieve progress through their own strength.”

In other words, if God is left out of the conversation, might we only be helping individuals exchange one idol for another? Further, if this new idol is just a Godless belief in self—one’s own strength, self-sufficiency, bootstraps, and goodness—we may be contributing to an alarming condition where those we are trying to help are now further from God’s grace than they were in their brokenness and humility (Psalm 34:18; Matthew 5:3; James 4:6). These are sobering thoughts and should give pause to all those who desire to serve fathers with distinctively Christian ministry.

And here’s the exciting application for Christian parents: Both moms and dads have exceptional value to God in that they partner with Him in turning the hearts of their children toward His ancient paths. Moreover, given that He has revealed himself as “Our Father,” dads arguably are in the most strategic position on the planet to pass on the possibility of friendship with God to their children.

Could there be any greater privilege?!! Any more sobering responsibility? Make no mistake, friend, if you’re a mom, dad, grandparent—and especially if you’re a father—you are the primary conduit for passing on God’s heart to your children and grandchildren. Truly and from God’s point-of-view, your role is unique and irreplaceable!

For more studies on Malachi 4, see:

[1] Andrew Hill, The Anchor Yale Bible: Malachi (New Haven, CT: Yale UP, 1998), 388.

[2] Ibid.

[3] Ibid.

[4] Ibid., 387–388.

[5] G. Campbell Morgan, Wherein?: Malachi’s Message to the Men of Today (New York: Revell, 1898), 115–116.

[6] Hill, The Anchor Yale Bible, 387.

[7] Jeremiah 6:16, NIV.