Malachi1
New American Standard
1The pronouncement of the word of the Lord to Israel through Malachi:
2“I have loved you,” says the Lord. But you say, “How have You loved us?” “Was Esau not Jacob’s brother?” declares the Lord. “Yet I have loved Jacob;
3but I have hated Esau, and I have made his mountains a desolation and given his inheritance to the jackals of the wilderness.”
4Though Edom says, “We have been beaten down, but we will return and build up the ruins”; this is what the Lord of armies says: “They may build, but I will tear down; and people will call them the territory of wickedness, and the people with whom the Lord is indignant forever.”
5And your eyes will see this, and you will say, “The Lord be exalted beyond the border of Israel!”
6“‘A son honors his father, and a servant his master. Then if I am a father, where is My honor? And if I am a master, where is My respect?’ says the Lord of armies to you, the priests who despise My name! But you say, ‘How have we despised Your name?’
7You are presenting defiled food upon My altar. But you say, ‘How have we defiled You?’ In that you say, ‘The table of the Lord is to be despised.’
8And when you present a blind animal for sacrifice, is it not evil? Or when you present a lame or sick animal, is it not evil? So offer it to your governor! Would he be pleased with you, or would he receive you kindly?” says the Lord of armies.
9“But now, do indeed plead for God’s favor, so that He will be gracious to us. With such an offering on your part, will He receive any of you kindly?” says the Lord of armies.
10“If only there were one among you who would shut the gates, so that you would not kindle fire on My altar for nothing! I am not pleased with you,” says the Lord of armies, “nor will I accept an offering from your hand.
11For from the rising of the sun even to its setting, My name shall be great among the nations, and in every place frankincense is going to be offered to My name, and a grain offering that is pure; for My name shall be great among the nations,” says the Lord of armies.
12“But you are profaning it by your saying, ‘The table of the Lord is defiled, and as for its fruit, its food is to be despised.’
13You also say, ‘See, how tiresome it is!’ And you view it as trivial,” says the Lord of armies, “and you bring what was taken by robbery and what is lame or sick; so you bring the offering! Should I accept it from your hand?” says the Lord.
14“But cursed be the swindler who has a male in his flock and vows it, but sacrifices a blemished animal to the Lord, for I am a great King,” says the Lord of armies, “and My name is feared among the nations.”
Study Guide
Public-domain commentary and original-language notes for Malachi 1.
Chapter Summary
In this chapter: The ingratitude of Israel. (1–5). They are careless in God's institutions. (6–14).
vv1-5
All advantages, either as to outward circumstances, or spiritual privileges, come from the free love of God, who makes one to differ from another. All the evils sinners feel and fear, are the just recompence of their crimes, while all their hopes and comforts are from the unmerited mercy of the Lord. He chose his people that they might be holy. If we love him, it is because he has first loved us; yet we all are prone to undervalue the mercies of God, and to excuse our own offences.
vv6-14
We may each charge upon ourselves what is here charged upon the priests. Our relation to God, as our Father and Master, strongly obliges us to fear and honour him. But they were so scornful that they derided reproof. Sinners ruin themselves by trying to baffle their convictions. Those who live in careless neglect of holy ordinances, who attend on them without reverence, and go from them under no concern, in effect say, The table of the Lord is contemptible. They despised God's name in what they did. It is evident that these understood not the meaning of the sacrifices, as shadowing forth the unblemished Lamb of God; they grudged the expense, thinking all thrown away which did not turn to their profit. If we worship God ignorantly, and without understanding, we bring the blind for sacrifice; if we do it carelessly, if we are cold, dull, and dead in it, we bring the sick; if we rest in the bodily exercise, and do not make heart-work of it, we bring the lame; and if we suffer vain thoughts and distractions to lodge within us, we bring the torn. And is not this evil? Is it not a great affront to God, and a great wrong and injury to our own souls? In order to the acceptance of our actions with God, it is not enough to do that which, for the matter of it, is good; but we must do it from a right principle, in a right manner, and for a right end. Our constant mercies from God, make worse our slothfulness and niggardliness, in our returns of duty to God. A spiritual worship shall be established. Incense shall be offered to God's name, which signifies prayer and praise. And it shall be a pure offering. When the hour came, in which the true worshippers worshipped the Father in Spirit and in truth, then this incense was offered, even this pure offering. We may rely on God's mercy for pardon as to the past, but not for indulgence to sin in future. If there be a willing mind, it will be accepted, though defective; but if any be a deceiver, devoting his best to Satan and to his lusts, he is under a curse. Men now, though in a different way, profane the name of the Lord, pollute his table, and show contempt for his worship.
Key Words
מַשָּׂא: a burden; specifically, tribute, or (abstractly) porterage; figuratively, an utterance, chiefly adoom, especially singing; mental, desire
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
יָד: a hand (the open one (indicating power, means, direction, etc.),
מַלְאָכִי: Malaki, a prophet
אָהַב: to have affection for (sexually or otherwise)
נְאֻם: an oracle
אָמַר: to say (used with great latitude)
מָה: properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses
עֵשָׂו: Esav, a son of Isaac, including his posterity
Cross References
Malachi 1Paul explicitly quotes 'Jacob have I loved, but Esau have I hated' to ground election.
Supported by Matthew Poole, JFB
Deuteronomy grounds Israel's election in the Lord's sovereign, gratuitous choice, parallels Malachi's opening love claim.
Supported by JFB
Jesus declares true worshippers will worship in spirit and truth everywhere, fulfilling universal pure offerings.
Supported by Matthew Henry
The technical prophetic term 'burden' (massa) carries a weight of judgment, as in Zechariah.
Supported by Matthew Poole
Relates to the claim of God as Father, which Israel's priests fail to honor.
Supported by JFB
Those who honor God He honors, but those who despise Him (as priests here) are lightly esteemed.
Supported by John Calvin, JFB
Levitical law strictly forbids offering blind, lame, or blemished sacrifices, which Malachi's priests violated.
Supported by Matthew Poole, JFB
Illustrates 'hated' as a relative Semitic term for loving less, comparing Jacob and Esau.
Supported by JFB
Depicts Edom's utter desolation, overrun by desert creatures/dragons, echoing God's judgement.
Supported by JFB
The Fifth Commandment on honoring a father underlies God's appeal to his own fatherhood.
Supported by JFB
Contrasts the 'table of the Lord' with the table of devils, echoing the altar terminology.
Supported by Matthew Poole, John Calvin
Specifically forbids sacrificing animals with any ill blemish, such as lameness or blindness.
Supported by Matthew Poole
God rejects vain offerings and worthless temple attendance, preferring obedience and sincere worship.
Supported by Matthew Henry
Legal distinction of the beloved and hated wife; clarifies the comparative meaning of 'hated'.
Supported by JFB
Establishes the link between Edom's persistent, self-willed rebuild attempt and God's sovereign curse.
Supported by JFB
Incense as a type representing prayers of the saints offered in every place.
Supported by Matthew Henry