1 Malachi complains of Israel’s unkindness.
6 Of their irreligiousness,
12 and profaneness.
Mal 1:1 A prophecy: The word of the LORD to Israel through Malachi.
Heb. maśśa’, “burden,” “hardship,” or “utterance” (see on Isa. 13:1). The “burden” of Malachi was that Israel should not forget the lessons of the past.
Mal 1:2 “I have loved you,” says the LORD. “But you ask, ‘How have you loved us?’ “Was not Esau Jacob’s brother?” declares the LORD. “Yet I have loved Jacob,
2. I have loved. Endeavoring to awaken His people to a realization of their ingratitude, the Lord asks certain pointed questions. His love had constituted them a nation (Deut. 7:6–9). See p. 1122.
Wherein? This is the first of a series of questions, characteristic of the book of Malachi, which expose the self-justifying attitude of the people of Malachi’s day. These questions may not have been actually voiced by the people, but they truly reflect the inner thinking of the nation. The word “wherein” epitomizes the utter unconcern of the people for spiritual things and sounds the keynote of the book.
Yet I loved. Using this reference to brothers who were twins (Gen. 25:24–26), who thus had the same heredity and environment, the Lord endeavors to make plain to the Jews that the divine favor did not come to Israel because of birth, but because of character. Jacob was the one who, although he made painful mistakes, finally devoted his life to God’s service.
Yet I loved. Using this reference to brothers who were twins (Gen. 25:24–26), who thus had the same heredity and environment, the Lord endeavors to make plain to the Jews that the divine favor did not come to Israel because of birth, but because of character. Jacob was the one who, although he made painful mistakes, finally devoted his life to God’s service.
Mal 1:3 but Esau I have hated, and I have turned his hill country into a wasteland and left his inheritance to the desert jackals.”
3. Hated Esau. From the context it seems that Edom, the nation of Esau’s descendants, is primarily referred to here rather than the man Esau himself. The use of the word “hate” is a typical Oriental hyperbole (see Gen. 29:33; Deut. 21:15; see on Ps. 119:136), and should not be taken in its strongest sense. Mal 1:3 but Esau I have hated, and I have turned his hill country into a wasteland and left his inheritance to the desert jackals.”
3. Hated Esau. From the context it seems that Edom, the nation of Esau’s descendants, is primarily referred to here rather than the man Esau himself. The use of the word “hate” is a typical Oriental hyperbole (see Gen. 29:33; Deut. 21:15; see on Ps. 119:136), and should not be taken in its strongest sense.
Waste land. Whereas after their return from captivity the Israelites again took possession of and cultivated their land, restoring Jerusalem and its Temple, the Edomites do not seem to have made a similar recovery from the desolation and destruction brought upon them by the Babylonians.
Dragons. Rather, “jackals” (see on Ps. 44:19). The country of Edom was left to the prowling of these wild beasts.
Mal 1:4 Edom may say, “Though we have been crushed, we will rebuild the ruins.” But this is what the LORD Almighty says: “They may build, but I will demolish. They will be called the Wicked Land, a people always under the wrath of the LORD.
4. Whereas. Or, “because,” or “if.” Should the Edomites resolve to restore their habitations, contrary to God’s purpose, the Lord would interpose to prevent their so doing.
Lord of hosts. See on Jer. 7:3. This title occurs frequently in the book of Malachi.
For ever. Heb. ‘ad ‘olam (see on Ex. 12:14; 21:6; 2 Kings 5:27).
Mal 1:5 You will see it with your own eyes and say, ‘Great is the LORD—even beyond the borders of Israel!’
5. Your eyes. That is, those of Judah. When the people sense the reality of God’s love, their complaining and murmuring will give way to praise and gratitude for His goodness.
From the border of Israel. The LXX reads “above the borders of Israel”; this is probably an expression meaning the entire world.
Mal 1:5 You will see it with your own eyes and say, ‘Great is the LORD—even beyond the borders of Israel!’
5. Your eyes. That is, those of Judah. When the people sense the reality of God’s love, their complaining and murmuring will give way to praise and gratitude for His goodness.
From the border of Israel. The LXX reads “above the borders of Israel”; this is probably an expression meaning the entire world.
Mal 1:5 You will see it with your own eyes and say, ‘Great is the LORD—even beyond the borders of Israel!’
5. Your eyes. That is, those of Judah. When the people sense the reality of God’s love, their complaining and murmuring will give way to praise and gratitude for His goodness.
From the border of Israel. The LXX reads “above the borders of Israel”; this is probably an expression meaning the entire world.
Mal 1:6 “A son honors his father, and a slave his master. If I am a father, where is the honor due me? If I am a master, where is the respect due me?” says the LORD Almighty. “It is you priests who show contempt for my name. “But you ask, ‘How have we shown contempt for your name?’
6. Mine honour. As their Creator, the One who had specially chosen, kept, and guarded them, God was the Father of His people (see Ex. 4:22; Deut. 32:6). He was, therefore, entitled to receive their reverence and respect.
O priests. God now turns in reproof to those who represented religion to the people and who should have been examples, as well as teachers (see on 2 Chron. 15:3), of obedience and sanctification.
Wherein? See on v. 2. Insensible to their spiritual condition, the priests plead not guilty. See p. 1122.
Despised thy name. Instead of returning His love in kind, they despised God (see v. 2).
O priests. God now turns in reproof to those who represented religion to the people and who should have been examples, as well as teachers (see on 2 Chron. 15:3), of obedience and sanctification.
Wherein? See on v. 2. Insensible to their spiritual condition, the priests plead not guilty. See p. 1122.
Despised thy name. Instead of returning His love in kind, they despised God (see v. 2).
O priests. God now turns in reproof to those who represented religion to the people and who should have been examples, as well as teachers (see on 2 Chron. 15:3), of obedience and sanctification.
Wherein? See on v. 2. Insensible to their spiritual condition, the priests plead not guilty. See p. 1122.
Despised thy name. Instead of returning His love in kind, they despised God (see v. 2).
O priests. God now turns in reproof to those who represented religion to the people and who should have been examples, as well as teachers (see on 2 Chron. 15:3), of obedience and sanctification.
Wherein? See on v. 2. Insensible to their spiritual condition, the priests plead not guilty. See p. 1122.
Despised thy name. Instead of returning His love in kind, they despised God (see v. 2).
Mal 1:7 “By offering defiled food on my altar. “But you ask, ‘How have we defiled you?’ “By saying that the LORD’s table is contemptible.
7. Bread. Heb. lechem, sometimes used of food in general (see Gen. 3:19; 43:32; Ex. 2:20). “Bread” could not refer to the shewbread, for it was not offered on the altar. Possibly “bread” here refers to the flesh of the sacrificial victims (see Lev. 3:9–11, 15, 16). This is probably but one example of many that might be given of their carelessness in following the ritual law.
Wherein? See on v. 2. In their state of spiritual blindness the priests did not see that by offering “polluted [common] bread” they had dishonored the Lord.
In that ye say. They probably did not openly express contempt for the altar of the Lord by their words, but rather by their actions, namely, by bringing “polluted bread” to the altar.
Table of the Lord. Evidently a reference to the altar of sacrifice.
Mal 1:8 When you offer blind animals for sacrifice, is that not wrong? When you sacrifice lame or diseased animals, is that not wrong? Try offering them to your governor! Would he be pleased with you? Would he accept you?” says the LORD Almighty.
8Offer the blind. Since the law required sacrificial victims to be “without blemish” (Lev. 22:19), those mentioned in this verse were an offense to God. The people reasoned that it made no difference whether victims to be sacrificed were perfect. They might as well get rid of the deformed sheep and cattle and keep the healthy, perfect ones for themselves. God designs that men shall render Him their best. Reserving the best for some other purpose is evidence that God is not first in the life. To offer God less than first place is, in reality, to offer Him no place at all.
Governor. Heb. pachah, “a provincial governor” (see on Haggai 1:1). To offer such a dignitary what was defective would be an insult. If this was true in regard to a human being, how much more would it be true in regard to the great and exalted “Lord of hosts” (see on Jer. 7:3).
Accept thy person. Literally, “lift up thy faces,” meaning to receive with favor.
Governor. Heb. pachah, “a provincial governor” (see on Haggai 1:1). To offer such a dignitary what was defective would be an insult. If this was true in regard to a human being, how much more would it be true in regard to the great and exalted “Lord of hosts” (see on Jer. 7:3).
Accept thy person. Literally, “lift up thy faces,” meaning to receive with favor.
Governor. Heb. pachah, “a provincial governor” (see on Haggai 1:1). To offer such a dignitary what was defective would be an insult. If this was true in regard to a human being, how much more would it be true in regard to the great and exalted “Lord of hosts” (see on Jer. 7:3).
Accept thy person. Literally, “lift up thy faces,” meaning to receive with favor.
Mal 1:9 “Now plead with God to be gracious to us. With such offerings from your hands, will he accept you?”—says the LORD Almighty.
9. Beseech. Here Malachi pleads mightily for repentance on the part of the priests.
This hath been by your means. Literally, “This was from your hands”; or, alternatively, “Was this from your hands?” In other words, Is this action what you dare to do, or this gift what you dare to bring?
Regard your persons. See on v. 8.
Mal 1:10 “Oh, that one of you would shut the temple doors, so that you would not light useless fires on my altar! I am not pleased with you,” says the LORD Almighty, “and I will accept no offering from your hands.
The prophet rebukes those serving the Temple in a mercenary spirit, those who did not perform their work for God faithfully and efficiently, though they were remunerated for even the smallest service.
Offering. Heb. minchah, ordinarily the “meal,” or “cereal,” offering (see on Lev. 2:1). Perhaps the prophet here means that these meal offerings, which were not naturally polluted, were unacceptable to God because of the wrong spirit in which they were offered.
Mal 1:10 “Oh, that one of you would shut the temple doors, so that you would not light useless fires on my altar! I am not pleased with you,” says the LORD Almighty, “and I will accept no offering from your hands.
The prophet rebukes those serving the Temple in a mercenary spirit, those who did not perform their work for God faithfully and efficiently, though they were remunerated for even the smallest service.
Mal 1:10 “Oh, that one of you would shut the temple doors, so that you would not light useless fires on my altar! I am not pleased with you,” says the LORD Almighty, “and I will accept no offering from your hands.
The prophet rebukes those serving the Temple in a mercenary spirit, those who did not perform their work for God faithfully and efficiently, though they were remunerated for even the smallest service.
Mal 1:11 My name will be great among the nations, from where the sun rises to where it sets. In every place incense and pure offerings will be brought to me, because my name will be great among the nations,” says the LORD Almighty.
11. From the rising. It was God’s purpose that His true worship should be spread throughout the earth (see pp. 25–38).
In every place. See Isa. 19:18, 19; Zeph. 2:11.
Mal 1:12 “But you profane it by saying, ‘The Lord’s table is defiled,’ and, ‘Its food is contemptible.’
Mal 1:13 And you say, ‘What a burden!’ and you sniff at it contemptuously,” says the LORD Almighty. “When you bring injured, lame or diseased animals and offer them as sacrifices, should I accept them from your hands?” says the LORD.
13. Ye said also. See on v. 7.
What a weariness An allusion to the priests’ contemptuous boredom in carrying out their Temple services.
Snuffed. This expression indicates the extent to which the priests despised the altar.
That which was torn. Literally, “that which was seized by violence,” that is, things stolen or wrongly taken.
Lame, and the sick. See on v. 8.
Should I accept? They knew well that no human recipient would be pleased with such gifts (see v. 8). Why did they think God would be pleased?
Mal 1:12 “But you profane it by saying, ‘The Lord’s table is defiled,’ and, ‘Its food is contemptible.’
Mal 1:13 And you say, ‘What a burden!’ and you sniff at it contemptuously,” says the LORD Almighty. “When you bring injured, lame or diseased animals and offer them as sacrifices, should I accept them from your hands?” says the LORD.
Mal 1:12 “But you profane it by saying, ‘The Lord’s table is defiled,’ and, ‘Its food is contemptible.’
Mal 1:13 And you say, ‘What a burden!’ and you sniff at it contemptuously,” says the LORD Almighty. “When you bring injured, lame or diseased animals and offer them as sacrifices, should I accept them from your hands?” says the LORD.
Mal 1:14 “Cursed is the cheat who has an acceptable male in his flock and vows to give it, but then sacrifices a blemished animal to the Lord. For I am a great king,” says the LORD Almighty, “and my name is to be feared among the nations.
Cursed. Divine judgment will descend upon him who, having an acceptable “male” sacrificial victim, offers instead a “corrupt,” that is, a blemished, sacrifice (see Lev. 3:1, 6).
Dreadful. Heb. nora’, from the verb yara’, “to fear” (see on Ps. 19:9). “Dreadful” is used here with the meaning “regarded with reverence and fear.”