Luke 12:51-52

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ¹  12:52 For from now on ²  there will be five in one household divided, three against two and two against three.

Isaiah 11:4

11:4 He will treat the poor fairly, ³ 

and make right decisions ⁴  for the downtrodden of the earth. ⁵ 

He will strike the earth with the rod of his mouth, ⁶ 

and order the wicked to be executed. ⁷ 

Joel 2:30-31

2:30 I will produce portents both in the sky ⁸  and on the earth –

blood, fire, and columns of smoke.

2:31 The sunlight will be turned to darkness

and the moon to the color of blood, ⁹ 

before the day of the Lord comes –

that great and terrible day!

Malachi 3:2-3

3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, ¹⁰  like a launderer’s soap. 3:3 He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering.

Malachi 4:1

4:1 (3:19) ¹¹  “For indeed the day ¹²  is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It ¹³  will not leave even a root or branch.

Matthew 3:10-12

3:10 Even now the ax is laid at ¹⁴  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy ¹⁵  to carry his sandals. He will baptize you with the Holy Spirit and fire. ¹⁶  3:12 His winnowing fork ¹⁷  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ¹⁸  but the chaff he will burn up with inextinguishable fire.” ¹⁹ 

[12:51]  ¹ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:52]  ² sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[11:4]  ³ tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).

[11:4]  ⁴ tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”

[11:4]  ⁵ tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).

[11:4]  ⁶ tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).

[11:4]  ⁷ tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

[2:30]  ⁸ tn Or “in the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[2:31]  ⁹ tn Heb “to blood,” but no doubt this is intended to indicate by metonymy the color of blood rather than the substance itself. The blood red color suggests a visual impression here – something that could be caused by fires, volcanic dust, sandstorms, or other atmospheric phenomena.

[3:2]  ¹⁰ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

[4:1]  ¹¹ sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.

[4:1]  ¹² sn This day is the well-known “day of the Lord” so pervasive in OT eschatological texts (see Joel 2:30-31; Amos 5:18; Obad 15). For the believer it is a day of grace and salvation; for the sinner, a day of judgment and destruction.

[4:1]  ¹³ tn Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.

[3:10]  ¹⁴ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[3:11]  ¹⁵ tn Grk “of whom I am not worthy.”

[3:11]  ¹⁶ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[3:12]  ¹⁷ sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:12]  ¹⁸ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

[3:12]  ¹⁹ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.