. . . there may be an
intentional twofold reference in this promise. On the one hand, and most
simply, the “fathers” and “children” are to be understood as literal members of
the same families. In this respect Malachi’s promise finds support not only in
the biblical picture of family discord as an evidence of divine curse (cf. Mic.
6:6), but also in the ancient Near Eastern eschatology, which similarly
promises a period of restored social harmony. On the other hand, it is likely
that a more spiritual (or covenantal) family is also in view in 3:24 [ET 4:6],
based on the references to Israel’s forebears described as “fathers” elsewhere
in Malachi: Levi (Mal. 3:3), Jacob (Mal. 3:6), and the exodus generation (Mal. 2:10),
etc. The “children” represent the present, much later generation of Israel.
This possibility finds further support in the immediate context in 3:22 [ET
4:4], where family solidarity is presupposed between post-exilic Israel and the
exodus generation. In Malachi’s view “all Israel” including Malachi’s
contemporaries were obligated by the covenant at Horeb. On this interpretation,
when the “hearts of the children are turned to their fathers” Israel will
recapture the faith and loyalty of Levi, etc. (This more spiritual reference
may also be favoured by Mal. 1:6, where Malachi takes it for granted that sons
generally honour their fathers . . .) Alternatively, since Abraham, Levi, etc.,
have long since died, the promise that “he will turn the hearts of the fathers
to their children” would then have to be understood figuratively, perhaps in a
manner which would resemble Is. 63:16. (Gordon P. Hugenberger, Marriage as a
Covenant: Biblical Law and Ethics and Developed from Malachi [Biblical
Studies Library; Grand Rapids, Mich.: Baker Books, 1994], )