Behold, I will send you Elijah the prophetThis phrase introduces a promise of sending Elijah, a significant figure in Jewish history known for his prophetic ministry during the reign of Ahab and Jezebel. Elijah's role as a prophet was marked by his confrontation with idolatry and his call for Israel to return to the worship of Yahweh. The mention of Elijah here is symbolic, representing a call to repentance and a return to covenant faithfulness. In the New Testament, John the Baptist is identified as the fulfillment of this prophecy (
Matthew 11:14,
Luke 1:17), as he came in the "spirit and power of Elijah" to prepare the way for Jesus Christ. This connection underscores the typological role of Elijah as a forerunner to the Messiah.
before the coming of the great and awesome Day of the LORD
The "Day of the LORD" is a recurring theme in the prophetic literature, often associated with divine judgment and the establishment of God's kingdom. It is described as both "great" and "awesome," indicating a time of significant upheaval and transformation. Historically, this phrase has been understood to refer to both immediate and eschatological events. In the context of Malachi, it points to a future time when God will intervene decisively in human history. The New Testament expands on this concept, associating it with the second coming of Christ and the final judgment (2 Peter 3:10,Revelation 6:17). The anticipation of this day calls for readiness and spiritual vigilance, as it will be a time of both judgment and restoration.
Persons / Places / Events
1.
Elijah the ProphetA significant prophet in the Old Testament known for his powerful ministry and miracles, including the confrontation with the prophets of Baal on Mount Carmel. Elijah is a symbol of prophetic authority and divine intervention.
2.
The Day of the LORDA future time of divine judgment and restoration, often described as both "great and dreadful." It signifies God's ultimate intervention in human history to establish His kingdom.
3.
MalachiThe last prophet in the Old Testament, whose name means "my messenger." He delivered God's message to the Israelites, calling them to faithfulness and warning of coming judgment.
Teaching Points
Prophetic FulfillmentUnderstand that God's promises are fulfilled in His timing and often in ways that surpass human expectations. Elijah's coming was fulfilled in John the Baptist, yet there may be future aspects to this prophecy.
Preparation for the LordJust as Elijah's role was to prepare the way for the Lord, we are called to prepare our hearts and lives for Christ's return by living in obedience and faithfulness.
The Day of the LORDRecognize the dual nature of the Day of the LORD as both a time of judgment and a time of hope. It calls us to live with an eternal perspective, prioritizing God's kingdom.
Role of ProphetsReflect on the role of prophets in calling people back to God. Consider how God uses His Word and His messengers today to guide and correct us.
Spiritual ReadinessEmphasize the importance of being spiritually ready for Christ's return, living in a way that honors God and reflects His love to others.
Bible Study Questions and Answers
1.What is the meaning of Malachi 4:5?
2.How does Malachi 4:5 prepare us for the coming of the Messiah?
3.What role does Elijah play in God's plan according to Malachi 4:5?
4.How can we recognize "Elijah the prophet" in our current spiritual context?
5.How does Malachi 4:5 connect with John the Baptist's ministry in the Gospels?
6.How should Malachi 4:5 influence our anticipation of Christ's second coming?
7.What does Malachi 4:5 mean by "Elijah the prophet" returning before the "great and dreadful day"?
8.How does Malachi 4:5 relate to the concept of prophecy fulfillment in the New Testament?
9.Why is Elijah specifically mentioned in Malachi 4:5 instead of another prophet?
10.What are the top 10 Lessons from Malachi 4?
11.What is "The Great and Dreadful Day"?
12.What happened during the 400 years of silence?
13.If Elijah is supposed to return (Malachi 4:5), why does the New Testament imply John the Baptist’s role was that of Elijah, yet he denies being Elijah in John 1:21?
14.In Matthew 11:14, Jesus identifies John as Elijah, but John 1:21 records John denying this. Is that a contradiction?What Does Malachi 4:5 Mean
Behold– “Behold,”Malachi 4:5 opens, tugging at the reader’s sleeve: “Pay attention—something vital is about to be announced.”
– Scripture often uses this word to alert us to a pivotal revelation (Isaiah 7:14;John 1:29).
– The command to look is not mere courtesy; it is a summons from the Lord Himself, reminding us that what follows is certain and demands a response.
I will send you– The initiative belongs to God. He is not waiting for human ingenuity; He is the One who “will send.”
– Throughout history the Lord has sent messengers at key moments—Moses to Pharaoh (Exodus 3:10), Isaiah to Judah (Isaiah 6:8), the apostles to the nations (John 20:21).
– His personal pledge guarantees fulfillment; the faithfulness that kept every prior promise (Joshua 21:45) stands behind this one.
Elijah the prophet– Elijah was a real historical figure, famous for confronting idolatry and calling Israel back to covenant faithfulness (1 Kings 17–19).
– Jesus identified John the Baptist as the one who came “in the spirit and power of Elijah” (Luke 1:17;Matthew 11:14), heralding Christ’s first advent.
– Yet the prophecy also looks forward: Elijah himself is expected before the future Day of the LORD.Revelation 11:3–6 anticipates two end-time witnesses whose ministry echoes Elijah’s miracles. Literal Elijah, or one who comes in his unmistakable likeness, will once again stand on earth.
– God names Elijah because his ministry of bold confrontation and miraculous validation will be needed in the last days’ climate of deception (1 Kings 18:21;2 Thessalonians 2:9–11).
Before the coming– The timing is clear: Elijah’s appearance precedes a climactic event. God always provides advance warning (Amos 3:7).
– Just as John prepared hearts for Christ’s first coming (Isaiah 40:3;Mark 1:2–4), the future Elijah prepares a remnant for the second.
– This advance notice is grace; it offers opportunity for repentance before judgment falls (2 Peter 3:9).
Of the great and awesome– “Great” speaks of magnitude; “awesome” of fearful wonder. The Hebrew idea is breathtaking, even terrifying.
–Joel 2:31 uses the same pairing to describe cosmic disturbances that precede the Day.Acts 2:20 cites it again, linking Pentecost to the unfolding prophetic timeline.
– The phrasing warns that what is coming is both extraordinary and inescapably serious. No one will yawn through this event.
Day of the LORD– Scripture consistently portrays the Day of the LORD as a definitive intervention when God judges evil and vindicates righteousness (Zephaniah 1:14–18;1 Thessalonians 5:2;2 Peter 3:10).
– For unbelievers it is darkness, wrath, and irreversible loss; for believers it culminates in deliverance and kingdom blessing (Malachi 4:2;Revelation 19:11–16).
– Elijah’s pre-Day ministry bridges these extremes: he calls people to repent so the Day may be a dawning of healing, not a nightfall of doom.
summaryMalachi 4:5 promises that God Himself will dispatch Elijah, a prophet of fearless clarity, to Israel before the future Day when the LORD decisively intervenes in human history. This forerunner came partly in John the Baptist, foreshadowing Christ’s first advent, and will come fully before the “great and awesome” Day still ahead. God’s alert—“Behold”—underscores the certainty of His plan and the urgency of repentance.
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Elijah.--There is no more reason to suppose that this refers actually to "Elijah" the prophet, and that he is to appear upon earth, than to imagine from
Hosea 3:5;
Ezekiel 24:23;
Ezekiel 37:24;
Jeremiah 30:9; that David himself is to come again in the flesh. When John the Baptist answered the question of the deputies of the Sanhedrim, "Art thou Elias?" by "I am not," he simply gave a negative reply to their question, which was formulated on their misapprehension. On the other hand, that John the Baptist is the "messenger" of
Malachi 3:1 and the "Elijah" of this verse is shown conclusively (as far as Christians are concerned) by
Luke 1:16-17 before his birth, by
Matthew 3:1-12,
Mark 1:2-8,
Luke 3:2-18, at the commencement of his ministry. Moreover, our Lord Himself assured the people that John was this "messenger" and "Elijah" (
Matthew 11:10,
seq.;
Luke 7:27,
seq.)
, and His disciples that he had appeared, and not been recognised (
Matthew 17:11,
seq.;
Mark 9:1,
seq.)
. Finally, it is a significant fact that these two greatest of Old Testament prophets, Moses and Elias, who are mentioned together in this last prophetic exhortation, are the two who appeared with Christ on the Mount of Transfiguration, when all that which is contained in the Law and the prophets was about to be fulfilled. . . .
Verse 5. -
Elijah the prophet. This is not the same personage as the "messenger" in
Malachi 3:1; for the latter comes before the first advent of the Lord, the former appears before the day of judgment; one comes to prepare the way of the Lord, and is followed immediately by Messiah's coming to his temple; the other is sent to convert the chosen people, lest the land be smitten with a curse. There seems to be no valid reason for not holding the literal sense of the words, and seeing in them a promise that Elijah the prophet, who was taken alive from the earth, shall at the last day coma again to carry out God's wise purposes. That this was the view adopted by the Jews in all ages we see by the version of the LXX., who have here, "Elijah the Tishbite;" by the allusion in Ecclus. 48:10; and by the question of our Lard's disciples in
Matthew 17:10, "Why then say the scribes that Elias must first come." Christ himself confirms this opinion by answering, "Elias truly shall first come, and restore all things." lie cannot be referring here to John the Baptist, because he uses the future tense; and when he goes on to say that "Elias is come already," he is referring to what was past, and he himself explains that he means John, who was announced to come in the spirit and power of Elias (
Luke 1:17), but of whom it could not be said that he "restored all things." The same opinion is found in the Revelation (
Revelation 11:3, 6), where one of the witnesses is very commonly supposed to be Elijah. It is argued by Keil, Reinke, and others, that, as the promise of King David in such passages as
Jeremiah 30:9;
Ezekiel 34:23;
Ezekiel 37:24;
Hosea 3:5, etc., cannot imply the resurrection of David and his return to earth, so we cannot think of an actual reappearance of Elijah himself, but only of the coming of some prophet with his spirit and power. But, as Knabenbauer points out, for the attribution of the name David to Messiah, long and careful preparation had been made;
e.g. by his being called "the rod of Jesse," the occupant of David's throne, etc.; and all who heard the expression would at once understand the symbolical application, especially as David was known to have died and been buried. But when they found Malachi speaking of the reappearance of "Elijah
the prophet," who, as they were well aware, had never died, of whose connection with the coming Messenger they had never heard, they could not avoid the conclusion to which they came, viz. that before the great day of judgment Elias should again visit the earth in person. This prophecy concerns the very last days, and intimates that before the final consummation, when iniquity shall abound, God will send this great and faithful preacher of repentance, whose mission shall have such effects that the purpose of God for the salvation of Israel shall be accomplished. We may therefore assume that in the gospel the appellation "Elias" stands both for John and for Elijah himself; for the messenger who prepared the way for Christ's first advent, and for the prophet who was to convert the Israelites before the judgment day; for him who came in spirit and power, and him who shall come in bodily presence.
The great and dreadful day. The day of final judgment. No other crisis could be named in such terms (see
Joel 2:31, whence the words are taken).
Parallel Commentaries ...
Hebrew
Behold,הִנֵּ֤ה(hin·nêh)Interjection
Strong's 2009:Lo! behold!Iאָֽנֹכִי֙(’ā·nō·ḵî)Pronoun - first person common singular
Strong's 595:Iwill sendשֹׁלֵ֣חַ(šō·lê·aḥ)Verb - Qal - Participle - masculine singular
Strong's 7971:To send away, for, outyouלָכֶ֔ם(lā·ḵem)Preposition | second person masculine plural
Strong's HebrewElijahאֵלִיָּ֣ה(’ê·lî·yāh)Noun - proper - masculine singular
Strong's 452:Elijah -- 'Yah is God', a well-known prophet of Israel, also three other Israelitesthe prophetהַנָּבִ֑יא(han·nā·ḇî)Article | Noun - masculine singular
Strong's 5030:A spokesman, speaker, prophetbeforeלִפְנֵ֗י(lip̄·nê)Preposition-l | Noun - common plural construct
Strong's 6440:The facethe comingבּ֚וֹא(bō·w)Verb - Qal - Infinitive construct
Strong's 935:To come in, come, go in, goof the greatהַגָּד֖וֹל(hag·gā·ḏō·wl)Article | Adjective - masculine singular
Strong's 1419:Great, older, insolentand dreadfulוְהַנּוֹרָֽא׃(wə·han·nō·w·rā)Conjunctive waw, Article | Verb - Nifal - Participle - masculine singular
Strong's 3372:To fear, to revere, caus, to frightenDayי֣וֹם(yō·wm)Noun - masculine singular construct
Strong's 3117:A dayof the LORD.יְהוָ֔ה(Yah·weh)Noun - proper - masculine singular
Strong's 3068:LORD -- the proper name of the God of Israel
Links
Malachi 4:5 NIVMalachi 4:5 NLTMalachi 4:5 ESVMalachi 4:5 NASBMalachi 4:5 KJV
Malachi 4:5 BibleApps.comMalachi 4:5 Biblia ParalelaMalachi 4:5 Chinese BibleMalachi 4:5 French BibleMalachi 4:5 Catholic Bible
OT Prophets: Malachi 4:5 Behold I will send you Elijah (Malachi Mal Ml) 
