Malachi 1 | King James Version

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Author: Tadros Yacoub Malaty
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Posted on: 2022-11-18

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Malachi 1:1
The burden of the word of the LORD to Israel by Malachi.

Author: Ger de Koning
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Posted on: 2024-10-19
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Ger de Koning

Malachi 1

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Author: William MacDonald
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Malachi 1

Author: George Leo Haydock
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Malachi 1

Author: Tadros Yacoub Malaty
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Malachi 1

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Malachi 1:2
I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? [Was] not Esau Jacob's brother? saith the LORD: yet I loved Jacob,

A Declaration of Love

Malachi speaks to the people in a dialogue. The prophecy begins with the heartwarming declaration of God’s love for His people [Deut 10:15]; [Deut 33:3]. Before the consciences are addressed, God wants to touch the heart of His people. We see this also in the last message of John in [Rev 2-3], specifically to the lukewarm Laodicea. It is precisely to Laodicea that the Lord speaks about “those whom I love” [Rev 3:19].

But the reaction of the people, precisely on this expression of God’s love, shows the depraved state of the people. Because they do not experience that love, they raise the question how that love has been shown. The thought does not occur to them to look for the cause of this in themselves. They feel abandoned by God. They are also satisfied with themselves and that goes together with being dissatisfied with God.

The question how that love would have been shown is the root of sin. It is not a sincere question, but a rebellious one, an audacity. They challenge God to prove that He loves them, as if all the evidence they have experienced is of no meaning.

Would we dare to say something like that? We too are in danger of saying: ‘If God loves me, why does He allow misery in my life?’ If we think negatively and only see decline, we don’t know that love. We do not belong to the Lord because we have loved Him, but because He has loved us and made us His own.

In His answer to their question about His love, the LORD asks them a question. It concerns the relationship between their ancestor Jacob and his brother Esau. God speaks of Esau as “Jacob’s brother”. In doing so He places special emphasis on the relationship between their ancestor Jacob and Esau. He asks it as a question, and of course they know it to be so. But in the light of their cheeky question about His love, it must become clear to them what an enormous difference there is between Jacob and Esau in their relationship to God.

Although Esau was the oldest and as the firstborn was entitled to the inheritance, the love of God went out to Jacob. That was not because Jacob was more attractive to God than Esau, but because God chose to love Jacob. Jacob was the object of God's elective love. He showed this in the whole history of Jacob personally and in that of his offspring. The people have reacted to this love time and time again with unfaithfulness. In spite of that, a remnant of the people still lives in Jerusalem, with a temple and an altar.

Author: Ger de Koning
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Posted on: 2024-10-19
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Ger de Koning

Malachi 1

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Author: William MacDonald
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Malachi 1

Author: George Leo Haydock
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Malachi 1

Revealing the call for all the nations and peoples to receive faith, this book begins by confirming that God’s love for His people is free, and with no worthiness on their part. Yet, because they did not care for His love, despised His name, and defiled the offerings and sacrifices, God is not pleased with them anymore; and is opening the door before all the nations all over the world, for His name to be glorified everywhere.
He started opening the wounds of His people to cleanse and heal them; confirming to them that He is doing this, not out of hate, but out of love and compassion. That is why God’s message starts by saying: “I have loved you,” as He always used to confirm on the tongue of His prophets: “Yes, I have loved you with an everlasting love. Therefore, I have continued my faithfulness to you” [Jer 31:3]. “When Israel was a child, I loved him” [Hos 11:1].
He starts His talk by proclaiming His love, to confirm that, even if He rebukes, it is because He is a Father: “I reprove and discipline those whom I love” [Rev 3:19]; He rebukes them because they did not love Him back.
Because man needs to love and be loved, God often confirms to His children “I have loved you.” But, passing sometimes through circumstances that seem tough and bitter, man wonders ‘Where is God’s love for me?’
They doubt and despise His love and care for them, saying: “In what way have you loved us?” to which the Lord responds, saying: “Was not Esau Jacob’s brother?… Yet Jacob I have loved; but Esau I have hated” [Verse 2].
Because the Jews often assumed that God is committed to give them back, the love He owes to their father Abraham; He, as though saying to them: [If that is the case, I would have loved Esau more than Jacob, because He is the firstborn. However, Jacob, through his practical faith, earned My love, whereas Esau, through the hardness of his heart, fell under My wrath.] God’s love is not based on partiality, or on mere flesh relationships. Both Esau and Jacob were both twins who shared the same womb. Yet, Jacob alone, enjoyed entering into a covenant with God; while Esau deprived himself of that gift.
That gift, Jacob got free according to God’s pleasure; not as a commitment on His part; but through Jacob’s response to the free divine gift.
God knows the sinners beforehand, when they are still in their mother’s womb (See [Gen 25:23]). (1)

St. Augustine - “The wicked are estranged from the womb. They go astray as soon as they are born, speaking lies” [Ps 58:3]… How is that? Let us look more closely! While Rebecca was still pregnant with the twins; God said: “Jacob I have loved, but Esau I have hated” [Mal 1:2]; [Rom 9:13]); and “The older shall serve the younger.” God’s judgment was then hidden. But from the very source, the wicked are estranged. From what are they estranged? From the truth … from the blessed city… from the blessed life! (2)

St. John Chrysostom - Cain despised Abel his brother; and despised God as well. How did he despise Him? By his rude response to God, saying: “Am I my brother’s keeper?” [Gen 4:9]. So did Esau; He despised his brother, and despised God as well. That is why God said: “Jacob I have loved, but Esau I have hated” [Mal 1:2]; [Rom 9:13]. (3)

St. Athanasius the Apostolic - Although it is correct to say that God loves justice and hates oppression; Yet that does not mean that He prefers someone to another; as this is an attribute of men. But it rather means that He, as a Judge, loves and helps the righteous, and turns His face away from the wicked. (4)

God proclaimed His love for Israel, saying: “When Israel was a child, I loved him; and out of Egypt I called My son” [Hos 11:1]. He called him a child and His son. But, as Israel persisted on their evil ways, St. John the Baptist said to them: “Brood of vipers! Who has warned you to flee from the wrath to come?” [Matt 3:7]. God has no partiality.

Theodoret of Cyrus - It is the fruit of their foolishness and childish mind, to suffer this punishment. I called them out of Egypt, and set them free from that cruel bondage. And yet they denied Me and chose for themselves to worship the idols. I taught them how to walk; I healed them from their horrible behavior; I showed them fatherly compassion. And I kept them from a double destruction by the invaders. Yet they dug their claws in Me, and I love them as if that’s a chain. (5)

St. Ephram the Syrian - Israel, since they were in Egypt, have been symbolically called God’s son [Matt 2:15]. But they lost their sonhood title, granted to them through God’s grace, in the days of Moses, through their worship of Baal, and offering incense to the idols; to be given by John a more fitting name “Brood of vipers” [Matt 3:7]. (6)

Footnote
(1) On [Ps 58:4].
(2) On [Ps 107] (106).
(3) Homilies on Timothy, homily 7
(4) Four Discourses Against the Arians, 1:12:52.
(5) Commentary on [Hos 11:1]-[Hos 11:4].
(6) Commentary on Tatian’s Diatessaron 3:8

Author: Tadros Yacoub Malaty
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Posted on: 2022-10-27

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Malachi 1

Author: Augustine of Hippo
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AD: 430

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Malachi 1

Author: Augustine of Hippo
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AD: 430

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Augustine of Hippo

Malachi 1

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Malachi 1:3
And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.

I Have Hated Esau

It is not about the history of two persons, but about the history of their descendants, the nations that grew out of them. In that whole history God shows His love for His people and His hatred for Esau [Verse 2]; [Verse 3]. Esau has cause to be hated because of his whole history of rebellion against God. Therefore, this word is only spoken here, in Malachi, at the very end of the Old Testament, and not already in Genesis.

In Genesis, God does not speak about hating Esau. He only says that the older Esau will serve the younger Jacob. God is sovereign and gives each of the brothers a certain place on earth. He does that even before the brothers are born [Rom 9:11-13]; [Gen 25:23].

Jacob’s election has nothing to do with any merit on his part. His descendants claim this election because they are descendants of Abraham. If that were the basis of the election, Esau would also have been entitled to it. God’s election is sovereign and independent of man’s behavior, while His rejection is the result of man’s sin. God chooses people to be blessed, but He does not choose people to be lost.

We cannot reconcile that with our intellect. Our human logic is: if God chooses certain people to bless them, it is automatically so therefore, that He chooses other people to be lost. But then, with our human and therefore limited intellect, we try to check out God and deal with Him because He does not meet our method of reckoning.

The doctrine that God chooses people to be lost is a devilish doctrine, which not only doesn't do justice to the love of God, but even denies it. It is also a denial of man’s responsibility. After all, if his damnation is fixed in God’s purpose, there is nothing he can do about it and therefore he will not be saved.

God has chosen Jacob from Himself, despite his many failures. He hated Esau because he revealed himself as a “godless person” [Heb 12:16], as someone who has no interest at all in God. That godlessness has been shown by his offspring in an undiminished way. The prophet Obadiah gives a detailed testimony of this [Obad 1:1-15].

Already in the days of Malachi, God can point to His judgment on Esau [Verse 3]. It is not yet the final judgment. That will come. What God has taken away are the mountains in which they had made their homes and where they felt untraceable and therefore safe. But for God no one can make himself untraceable (cf. [Ps 139:7]). Esau’s desolated land has become a home for jackals.

The godlessness of Esau, his not acknowledging of God, is also evident in his arrogant language [Verse 4]. “Edom”, the descendants of Esau [Gen 36:1-8], can boast that they will rebuild the ruins if they are destroyed. There is no thought present in them to humble themselves before God. A proud, arrogant attitude characterizes them. But “the LORD of hosts” answers. Here God presents Himself in His exaltation above all heavenly and earthly powers.

God’s answer is that He will break what they have built up again. The area of ruins that will then arise will be given the name in which the character of Edom is expressed: “wicked territory”. And the people who live there will forever be under the indignation of God.

What the LORD has done with Edom is presented to Israel [Verse 5]. They will see with their own eyes the end of Edom. That is once more a proof of God’s goodness and love for Israel. At the same time, what God does with Edom is also a warning to Israel. It should not make Israel proud, but give them the awareness that they have earned the same judgment. It also proves that God is not only the God of the Jews, but also the God of the Gentiles [Rom 3:29] His greatness is not only visible to Israel, but everywhere on earth.

Verses that belong to this explanation: 3-5

Author: Ger de Koning
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Posted on: 2024-10-19
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Ger de Koning

Malachi 1

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Author: William MacDonald
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Malachi 1

Author: George Leo Haydock
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Malachi 1

Having challenged the God of Israel, and disregarded His divine will, Edom (Esau) fell to an eternal desolation; Whereas Israel, who was under chastisement, gained the blessing of the proclamation of God’s glory in his territories. This situation is spiritually perpetual. If a Jew or a Gentile challenges the God of hosts, he would turn into a spiritual Edom. God will be longsuffering. Yet, when his cup is full with evil, he will fall into eternal perdition. Whereas several Gentiles, who used to be adversary like Edom; in case they return to the Lord, they will turn into a New Israel, filled with divine glories.
Esau, who has been violent against his brother and his parents; and took for himself two Hittite wives, who were “a grief of mind to Isaac and Rebecca” [Gen 26:35], drank from the same cup he filled for his family; desolation befell his heart, and was reflected even on the mountains of Seir, his inheritance, that were destroyed by the armies of the Chaldeans, to become so barren to be a dwelling place for the jackals of the wilderness.
The children of Esau or Edom who gloated in the desolation of Jerusalem, likewise drank from the same cup they filled for others. God was so longsuffering, a generation after another, that some thought His threats against them to be just words with no action. Ultimately, Yet Edom eventually fell into perpetual desolation.

Rebecca was pregnant with both Jacob and Esau; who, though of the same seed, yet were different! They wrestled and fought even in their mother’s womb, that Rebecca was told: “In your womb are two people!” It is the same way in the church: the wicked fight against the good, within the womb of the same mother. (1)

St. Augustine - Who is so foolish and evil to claim that God is unable to alter the wicked will of some people, to become good, however, wherever, and whenever He wants. When He works, He works through mercy. And when He does not work, it would be through justice; “He has mercy on whom He wills, and whom He wills He hardens” [Rom 9:18]. In so saying, the apostle praises the grace about which he talked as he connected it to the twins of Rebecca’s womb. “(For the children not yet being born, nor having done any good or evil, that the purpose of God according to the election might stand, not of works but of Him who calls), it was said to her, ‘The older shall serve the younger’” [Rom 9:11], [Rom 9:12]. Successively he refers to another prophetic testimony: “Jacob I have loved, and Esau I have hated” [Mal 1:2]-[Mal 1:3]. Realizing that what he said may disturb those whose understanding could not bring them into the depth of this grace, he added: “What shall we say then? Is there unrighteousness with God? Certainly not!” [Rom 9:14] However, it may look unrighteous, and with no worthiness based on good or evil works, that God loves one and hates another. Now, If the apostle intended for us to understand the probability of future works – which were certainly known by God – he would not have said: “not of works” [Rom 9:11], but would have said instead: ‘of future works.’ Hence intending to solve the problem; or rather not to leave it unsolved; he adds: “Certainly not!” to ascertain that there is no unrighteousness with God, who says to Moses: “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion” [Rom 9:15]. Now, who is but foolish, who thinks there is unrighteousness with God, either when He punishes who deserves to be punished, or show mercy on whomever is not worthy of it? Finally the apostle says: “So then it is not of him who wills, nor of him who runs, but of God who shows mercy” [Rom 9:16]. (2)

Fr. Caesarius of Arles - Since the beginning of the world, it was the case between Adam’s two sons; the younger Abel was the chosen one; whereas the older Cain – being a symbol of the non-believing Jews – was judged. Later, in the days of Abraham, the same symbol was realized in Sarah and Hagar. Sarah was barren for a long time, as a symbol of the Church; whereas Hagar, as a symbol of the Jewish assembly, quickly got pregnant with a son. Yet the younger son – Isaac – got the inheritance, whereas the older Ishmael was denied. This same fact seems to be realized in Jacob whom God loved, whereas Esau was hated [Mal 1:2]-[Mal 1:3]. This symbol was also known to be realized in two sisters whom Jacob took as his wives. He loved Rachel, the younger one more than her sister Leah. Actually, by the former, Joseph was born, who was sold in Egypt, as a symbol of our Lord and Savior. Leah’s eyes were delicate and weak, while Rachel was graceful and beautiful; which was also significant: Leah refers to the Jewish assembly, while Rachel refers to the Church. Like him, whose eyes are infected, and cannot look at the splendor of the sun; so was the Jewish assembly, who had the eyes of their heart full of the poison of envy and hate against our Lord and Savior, could not behold the exaltation of Christ “the Sun of Righteousness” [Mal 4:2]. (3)

Footnote
(1) On the Gospel of St. John, tr. 11:10.
(2) Enchiridion 25:98.
(3) Sermon 104:1

Author: Tadros Yacoub Malaty
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Posted on: 2022-10-27

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Malachi 1

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Malachi 1:4
Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever.

I Have Hated Esau

It is not about the history of two persons, but about the history of their descendants, the nations that grew out of them. In that whole history God shows His love for His people and His hatred for Esau [Verse 2]; [Verse 3]. Esau has cause to be hated because of his whole history of rebellion against God. Therefore, this word is only spoken here, in Malachi, at the very end of the Old Testament, and not already in Genesis.

In Genesis, God does not speak about hating Esau. He only says that the older Esau will serve the younger Jacob. God is sovereign and gives each of the brothers a certain place on earth. He does that even before the brothers are born [Rom 9:11-13]; [Gen 25:23].

Jacob’s election has nothing to do with any merit on his part. His descendants claim this election because they are descendants of Abraham. If that were the basis of the election, Esau would also have been entitled to it. God’s election is sovereign and independent of man’s behavior, while His rejection is the result of man’s sin. God chooses people to be blessed, but He does not choose people to be lost.

We cannot reconcile that with our intellect. Our human logic is: if God chooses certain people to bless them, it is automatically so therefore, that He chooses other people to be lost. But then, with our human and therefore limited intellect, we try to check out God and deal with Him because He does not meet our method of reckoning.

The doctrine that God chooses people to be lost is a devilish doctrine, which not only doesn't do justice to the love of God, but even denies it. It is also a denial of man’s responsibility. After all, if his damnation is fixed in God’s purpose, there is nothing he can do about it and therefore he will not be saved.

God has chosen Jacob from Himself, despite his many failures. He hated Esau because he revealed himself as a “godless person” [Heb 12:16], as someone who has no interest at all in God. That godlessness has been shown by his offspring in an undiminished way. The prophet Obadiah gives a detailed testimony of this [Obad 1:1-15].

Already in the days of Malachi, God can point to His judgment on Esau [Verse 3]. It is not yet the final judgment. That will come. What God has taken away are the mountains in which they had made their homes and where they felt untraceable and therefore safe. But for God no one can make himself untraceable (cf. [Ps 139:7]). Esau’s desolated land has become a home for jackals.

The godlessness of Esau, his not acknowledging of God, is also evident in his arrogant language [Verse 4]. “Edom”, the descendants of Esau [Gen 36:1-8], can boast that they will rebuild the ruins if they are destroyed. There is no thought present in them to humble themselves before God. A proud, arrogant attitude characterizes them. But “the LORD of hosts” answers. Here God presents Himself in His exaltation above all heavenly and earthly powers.

God’s answer is that He will break what they have built up again. The area of ruins that will then arise will be given the name in which the character of Edom is expressed: “wicked territory”. And the people who live there will forever be under the indignation of God.

What the LORD has done with Edom is presented to Israel [Verse 5]. They will see with their own eyes the end of Edom. That is once more a proof of God’s goodness and love for Israel. At the same time, what God does with Edom is also a warning to Israel. It should not make Israel proud, but give them the awareness that they have earned the same judgment. It also proves that God is not only the God of the Jews, but also the God of the Gentiles [Rom 3:29] His greatness is not only visible to Israel, but everywhere on earth.

Verses that belong to this explanation: 3-5

Author: Ger de Koning
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Posted on: 2024-10-19
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Malachi 1

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Author: William MacDonald
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Malachi 1

Author: George Leo Haydock
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Malachi 1

Author: Tadros Yacoub Malaty
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Malachi 1

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Malachi 1:5
And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel.

I Have Hated Esau

It is not about the history of two persons, but about the history of their descendants, the nations that grew out of them. In that whole history God shows His love for His people and His hatred for Esau [Verse 2]; [Verse 3]. Esau has cause to be hated because of his whole history of rebellion against God. Therefore, this word is only spoken here, in Malachi, at the very end of the Old Testament, and not already in Genesis.

In Genesis, God does not speak about hating Esau. He only says that the older Esau will serve the younger Jacob. God is sovereign and gives each of the brothers a certain place on earth. He does that even before the brothers are born [Rom 9:11-13]; [Gen 25:23].

Jacob’s election has nothing to do with any merit on his part. His descendants claim this election because they are descendants of Abraham. If that were the basis of the election, Esau would also have been entitled to it. God’s election is sovereign and independent of man’s behavior, while His rejection is the result of man’s sin. God chooses people to be blessed, but He does not choose people to be lost.

We cannot reconcile that with our intellect. Our human logic is: if God chooses certain people to bless them, it is automatically so therefore, that He chooses other people to be lost. But then, with our human and therefore limited intellect, we try to check out God and deal with Him because He does not meet our method of reckoning.

The doctrine that God chooses people to be lost is a devilish doctrine, which not only doesn't do justice to the love of God, but even denies it. It is also a denial of man’s responsibility. After all, if his damnation is fixed in God’s purpose, there is nothing he can do about it and therefore he will not be saved.

God has chosen Jacob from Himself, despite his many failures. He hated Esau because he revealed himself as a “godless person” [Heb 12:16], as someone who has no interest at all in God. That godlessness has been shown by his offspring in an undiminished way. The prophet Obadiah gives a detailed testimony of this [Obad 1:1-15].

Already in the days of Malachi, God can point to His judgment on Esau [Verse 3]. It is not yet the final judgment. That will come. What God has taken away are the mountains in which they had made their homes and where they felt untraceable and therefore safe. But for God no one can make himself untraceable (cf. [Ps 139:7]). Esau’s desolated land has become a home for jackals.

The godlessness of Esau, his not acknowledging of God, is also evident in his arrogant language [Verse 4]. “Edom”, the descendants of Esau [Gen 36:1-8], can boast that they will rebuild the ruins if they are destroyed. There is no thought present in them to humble themselves before God. A proud, arrogant attitude characterizes them. But “the LORD of hosts” answers. Here God presents Himself in His exaltation above all heavenly and earthly powers.

God’s answer is that He will break what they have built up again. The area of ruins that will then arise will be given the name in which the character of Edom is expressed: “wicked territory”. And the people who live there will forever be under the indignation of God.

What the LORD has done with Edom is presented to Israel [Verse 5]. They will see with their own eyes the end of Edom. That is once more a proof of God’s goodness and love for Israel. At the same time, what God does with Edom is also a warning to Israel. It should not make Israel proud, but give them the awareness that they have earned the same judgment. It also proves that God is not only the God of the Jews, but also the God of the Gentiles [Rom 3:29] His greatness is not only visible to Israel, but everywhere on earth.

Verses that belong to this explanation: 3-5

Author: Ger de Koning
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Posted on: 2024-10-19
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Ger de Koning

Malachi 1

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Author: William MacDonald
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Malachi 1

Author: Tadros Yacoub Malaty
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Posted on: 2022-10-27

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Malachi 1

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Malachi 1:6
A son honoureth [his] father, and a servant his master: if then I [be] a father, where [is] mine honour? and if I [be] a master, where [is] my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?

Honor and Respect Are Missing

The people will have nodded approvingly to Malachi’s words about Esau. But then he turns to them. God has treated Israel as a son, but have they honored him as a Father? They are also in contact with God as a servant to a master, but have they served Him with the due respect?

True knowledge of God is always a combination of childlike trust and deep awe. Trust never leads to inappropriate familiarity and awe never leads to slavish creepiness. These two relationships are the pillars of society. If these relationships are respected, it is a blessing for society. If they are not taken into account, society is disrupted.

God addresses these questions, which are an indictment, to “you, O priests”. The whole section of [Mal 1:6-2:9] is addressed to them. God says unequivocally to them that they despise His Name. They are called to teach the people the distinction between the holy and the profane, and between the unclean and the clean [Ezek 44:23]. But the priests in the days of Malachi do not care about that. They do not think about the fact that they owe their existence to God.

The name “Father” means that as a nation they owe their origin to Him. The fact that He is their Master, to whom they owe obedience, does not interest them. They think only of their own interests.

For the New Testament believer, the name ‘Father’ implies a personal connection with Him. Every believer in our time is called to priestly service. Gaining new insight into the practice of priestly service has been one of the blessings of the revival at the beginning of the nineteenth century. But if we forget that it is a gift from God and be proud of it, we become fat and our sacrificial service is an abomination to Him.

The priests react almost in an aggrieved way to the accusation of the LORD. Their insensitivity to this accusation is shown by their hypocritical question which they ask with a straight face: “How have we despised Your name?” On the contrary, they think of themselves as very faithful servants of God. No, here the LORD is very much mistaken, they think. Their question makes it clear that they completely disagree with the reproach of the LORD that they despise His Name.

God confronts His people many times with this way of reacting:
1. “But you say, ‘How have You loved us?’” [Mal 1:2]
2. “But you say, ‘How have we despised Your name?’“ [Mal 1:6]
3. “But you say, ‘How have we defiled You?’“ [Mal 1:7]
4. “Yet you say, ‘For what reason?’” [Mal 2:14]
5. “Yet you say, “How have we wearied [Him]?”” [Mal 2:17]
6. “Or, ”Where is the God of justice?”” [Mal 2:17]
7. ““But you say, ‘How shall we return?’” [Mal 3:7]
8. “But you say, ‘How have we robbed You?’” [Mal 3:8]
9. “Yet you say, ‘What have we spoken against You?’“ [Mal 3:13]

Each time, the people in a questioning sense indicate that they do not agree at all with what God is telling them. It always comes down to them asking God why He blames them. And each time God, in His great patience, gives an answer that cannot be misunderstood. However, the answer does not penetrate them because they see themselves as faithful servants of God.

Author: Ger de Koning
Rank: Author
Posted on: 2024-10-19
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Ger de Koning

Malachi 1

Author: William MacDonald
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Posted on: 2024-09-06
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William MacDonald

Malachi 1

Author: George Leo Haydock
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George Leo Haydock

Malachi 1

By the law of nature, a son honors his father. And by the laws of the world, a slave fears his master, obeys his commands, and is keen on serving him. A son who does not honor his father would fall under the curse of the natural law. And a slave who does not obey his master would fall under the laws of the society. How then, would it be for the priest who is governed by the divine Law? What is more worthy of obedience, the divine Law, or those of the nature and the society?
If the priest wishes to be called a ‘father’ [Judg 18:19]; and to be looked at as a leader who should be obeyed; he is committed to deal with God as a son and a slave. How could a priest call on the people to honor God as a Father, and to submit to Him as a Master, if he does not bear the same spirit! St. Paul says: “We have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits, and live?” [Heb 12:9]
God says to all creatures: “If I am a Father, where is My honor? And if I am a Master, where is My reverence?” [Mal 1:6]. If the human life does not have a Master to supervise it, it would turn into an utter chaos. That is what happened when the heavenly forces rebelled and hardened their necks against God; when the created refused to obey the Almighty Creator! (1)

St. Basil the Great - It is said: “The son honors his father; and the servant his master” [Mal 1:6]. The creature gives servitude of the servant; but the other one, which can be described as a kind of an intimate friendship, is realized through the Holy Spirit. (2)

St. Augustine - Our prayer should conform with the good will of Him, to Whom we pray; and Whom we glorify at the beginning of the prayer, saying: “Our Father who art in heaven.”
Indeed, in the pages of the Holy Bible, there are several words that glorify God; yet we never find a commandment to the Jewish people to address God as “our Father.” They pray to Him, not as sons, but as slaves, having been still living according to the flesh.
They could have had God as a father, if they have not disobeyed the Law that they were commanded to keep. That is why the following texts came:
“I have nourished and brought up children, and they have rebelled against Me” [Isa 1:2]
“I said, ‘You are gods, and all of you are children of the Most High” [Ps 82:6]
“If then I am a Father, where is My honor?” [Mal 1:6]
These texts show their rejection as children to God; As well as being a prophecy about how the Christians will look at God as their Father; according to the words of the Evangelist St. John: “He gave them the right to become children of God” [John 1:12]; and those of the apostle St. Paul: “The heir, as long as he is a child, does not differ at all from a slave, though he is master of all” [Gal 4:1]; This also refers to the spirit of sonhood that we have gained, by which we cry out, saying: “Abba, Father” [Rom 8:15]. (3)

Constitutions of the Holy Apostles - The glory of the fathers is the sanctity of their children; and the honor of the masters is in the reverence of their servants. Contrary to that, it would be both insult and chaos; saying: “Because of you, my name is blasphemed among the nations.” (4)

“I have nourished and brought up children, and they have rebelled against Me” [Isa 1:2]… He is not referring here to their fellowship together with all mankind, with a reference to the exaltation of their birth; but rather to an exalted grace, that they became His children. God often starts things by granting gifts: When He created man, even before making him, He honored his sonhood by saying: “Let us Make man in our image, according to our likeness” [Gen 1:26]. (5)

Those who became children and are enjoying the spiritual food, have the right to glorify their Father, according to the words of the Holy Bible: “The son honors his Father, and the servant his Master.” You have become His son, and enjoys the spiritual food. You eat His body, and drink His blood, which grant you a new birth. Hence, you should repay this favor by glorifying Him, who granted it to you. Say: “I will extol You, my God, O King” [Ps 145:1]. If you present a testimony of your intimate relationship, God would say about you, as He did about Abraham, Isaac, and Jacob: “I am God of Abraham, God of Isaac, and God of Jacob” [Exod 3:6]. I mean, When you say: “My God, O King;” and present a testimony about your love; He will, in turn, calls you: “My servant, and My companion,” as He did about Moses. (6)

St. John Chrysostom - Who reveres is not curious but in contrary he offers praise and glorification. (7)

Last week, I talked enough about reforming those who do not present due thanksgivings to the Creator, for the divine gifts they enjoy; Those unworthy denying people, who, while enjoying the heavenly compassion, they do not revere God like servants toward their Master, nor honor Him like children toward their Father. About whom, God says through the prophet: “If I am a Father, Where is My honor; And if I am a Master, Where is My reverence?” [Mal 1:6]. If you are a servant, you should reverently serve your Master. And if you are a son, you should show your Father the honoring love. If you do not love nor revere God; you are then a haughty servant or an arrogant son! A good Christian should perpetually praise his Father and Master; And should practice all the good works for the sake of His glory; according to the words of the apostle St. Paul: “Whether you eat or drink, or whatever you do, do all to the glory of God” [1Cor 10:31] (8)

Lactantius - Concerning God; who is unique as being both a Father and a Master, We are committed to love Him, being His children; and to revere Him, being His servants. (9)

That reverence, or love, concerning which God rebukes us, saying: “A son honors his father, And a servant his master. If then I am a Father, Where is My honor? And if I am a Master, where is My reverence?” [Mal 1:6]. We should observe, each one of us according to what suits him. “That servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes” [Luke 12:47]. (10)

Abbot Chearemon - There are two kinds of fear:
1. The first kind for the beginners; namely for those who are still under servitude; of which is said: “A servant reveres his master” [Mal 1:6]. And, “No longer do I call you servants, for a servant does not know what his master is doing” [John 15:15]. And in the Bible He says, “A slave does not abide in the house forever, but a son abides forever” [John 8:35]. That is why God teaches us to move on from the fear of punishment to the fullness of the freedom of love, and to the confidence of the beloved children of God. And the blessed apostle, by the strength of the love of God, crossing over from the stage of fear, to despising the earthly things, and to proclaiming that he became rich with the good things of God; says: “God has not given us the spirit of fear, but of power and of love and of a sound mind” [2Tim 1:7]. And to those who flared with a perfect love toward their heavenly Father, and through the divine adoption, became sons and not servants, the apostle says: “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father’” [Rom 8:15].
2. As to the other kind of fear, the prophet speaks about the seven-sided Spirit, who, according to the mystery of incarnation, rests in full upon the incarnate God: “The Spirit of the Lord shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and the fear of the Lord” [Isa 11:2]. Then He specifically adds: “His delight is in the fear of the Lord” [Isa 11:3]. Here we notice that He did not go on to say: ‘The spirit of fear shall rest upon Him,’ but he says: “His delight is in the fear of the Lord.” The greatness of the riches of this fear is that, when it rests upon someone with its power, it does not take over just a part of his mind, but his whole mind, because of His close connection to the love that never fails. (11)

It is such a serious accusation against the people, and against the priests. And it is as well an equally serious response: “In what way have we despised Your name?’ that brings us before a sad and horrible portrait.
The most serious point in all this is the spiritual blindness that came over all, to become unaware that they are despising the name of God. They might even boast that they present offerings and sacrifices, and practice worship perfectly according to the Law.
The Jewish people were proud of having among them, the tribe of Levi, including the priests chosen by the Lord, to present to Him offerings and sacrifices that please Him. Now, God, Himself, reveals to them that the priests who intercede for them to get blessings, have, themselves, lost the blessing, the sanctity, and the pleasure of God; who then, can raise their face before God?
God speaks on the tongue of His prophet to settle an account with the priests. If they were set to become judges in the house of the Lord, it is to practice and to live the commandment, themselves first; lest they would fall under judgment.

St. Jerome - Be obedient to your bishop, as your spiritual father. Yet the bishop, in turn, is committed to know that they are priests and are not masters. Let them bring back to the priesthood the honor that was fitting to it. (12)

It is the duty of the bishop, not to disregard the sins of the people, and not to reject those who repent, lest he would destroy the flock of the lord, or despise the new name He gave His people; And would be rebuked, as it happened to the old shepherds, about whom God said to Jeremiah: “Many shepherds have destroyed My vineyard, they have trampled down My portion” [Jer 12:10]; and to Zechariah: “My anger is kindled against the shepherds, and I will punish the goatherds” [Zech 10:3]; and to Malachi: “To you priests who despise My name” [Mal 1:6]. (13)

Constitutions of the Holy Apostles - It is obvious that the bishops and the priests, who do that, will not escape God’s judgment. (14)

Footnote
(1) On the Spirit, 51.
(2) On the Spirit, 46.
(3) Sermon on the Mount 2:15.
(4) Constitutions of the Holy Apostles, 7:2:14.
(5) On Isaiah 1:2.
(6) On Ps. 145.
(7) On the Incomprehensible Nature of God, homily 2: 39.
(8) Maximus of Turin: Sermon 73:1.
(9) Lactantius: The Divine Institutes, 4.
(10) St. Cassian: Conferences 11: 9.
(11) St. Cassian: Conferences 11: 13.
(12) Letter 52:7.
(13) Constitutions of the Holy Apostles, 2:3:15.
(14) Constitutions of the Holy Apostles, 8 2:2.

Author: Tadros Yacoub Malaty
Rank: Monk
Posted on: 2022-10-27

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Tadros Yacoub Malaty

Malachi 1

Author: The Apostolic Constitutions
AD: 375

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The Apostolic Constitutions

Malachi 1

Author: Maximus of Turin
Rank: Bishop
AD: 423

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Maximus of Turin

Malachi 1

Author: John Cassian
Rank: Monk
AD: 435

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John Cassian

Malachi 1

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Malachi 1

We must consider what it is that we have been commanded to pray for—commanded by him from whom we learn to pray for and through whom we obtain what we pray for. He says, “In this manner shall you pray: ‘Our Father who art in heaven, hallowed be your name. Your kingdom come, your will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts as we forgive our debtors. And lead us not into temptation, but deliver us from evil.’?” In every kind of petition we ought first to try to gain the good will of the one we are petitioning. And the praise is usually placed at the beginning of the prayer, where in this instance our Lord has bidden us to say nothing else than “our Father who art in heaven.” Praise of God has been expressed in many manners of speech. Anyone can see this as he reads those forms of praise scattered widely here and there throughout the sacred Scriptures. But nowhere is there found any instruction for the people of Israel to say “our Father” or to pray to God as a Father. To them he has been proposed as a master, for they were servants; that is, they were as yet living according to the flesh. When I say this, I am referring to them when they received the commandments of the law which they were ordered to observe, for the prophets frequently point out that this same Lord of ours would have been their father as well, if they did not stray from his commandments. For instance, there are the following expressions: “I have begotten children and exalted them, but they have despised me,” and, “I have said, ‘You are gods and all of you the sons of the most high,’ ” and, “If I am a master, where is my fear? And if I am a father, where is my honor?” Even if we were to disregard those prophetic sayings that refer to the fact that there would be a Christian people who would have God as their Father—in accordance with that saying in the Gospel, “He gave them the power of becoming children of God”—there are still many other expressions whereby the Jews are reproved for the fact that by committing sins they refused to be children. The apostle Paul says, “As long as the heir is a little child, he differs in no way from a slave,” but he reminds us that we have received the spirit of adoption, by virtue of which we cry, “Abba, Father.” .

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Malachi 1

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Malachi 1:7
Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD [is] contemptible.

Defiled Food and a Despised Table

The LORD answers their question from which it may be clear that they despise His Name. It is not a question asked in honest ignorance, but out of outright hypocrisy. Yet the LORD answers. He points out to them their actions with which and how they approach Him. In the way in which they serve God, their contempt for Him is clearly expressed.

Look what they come up with. They bring “defiled food” upon His “altar”. “Food” means a sacrifice that is accepted by God as His food. It gives Him joy when His people present sacrifices to Him. He calls these sacrifices “My food” [Num 28:2]; [Lev 21:6], [Lev 21:8], [Lev 21:17]. But the sacrifices they bring on God’s altar, the burnt offering altar, are defiled.

It is not about animals that God has declared unclean and which they are not allowed to eat. These are mentioned in a list in [Lev 11] and [Deut 14]. No, it is about clean animals, but that have a defect. And that is also forbidden by God [Lev 22:20]. They bring clean animals, but He cannot accept them because they do not meet the standard of His holiness. He has laid down that norm in His Word and the priests should take it into account like no other member of God’s people. But they don’t do that, they flout God’s Word. This is what God accuses them of and what He holds them accountable for.

For the third time, the people react wronged through the mouths of the priests. They ask: “How have we defiled You?” How can God think that they defile Him? They really have no idea, because they are convinced that they are doing very well. Isn’t God getting something from them? And does He say of what they bring, that it defiles Him? Then something must be wrong with His eyes, because they are not to blame. They put the problem entirely with God. This is how countless Christians today manipulate the Word of God. God makes it all far too complicated. He should listen to them, instead of imposing His will on them.

They are blind to the fact that they bring inferior sacrifices, something expressly forbidden by God [Deut 15:21]. They bring these sacrifices on His altar, which is also called “the table of the LORD” (cf. [Ezek 41:22]). He has to be content with what they can afford to miss. What an insult to Him!

Don’t we also quickly forget how great the work of the Lord Jesus is for God and also for us? How and with what do we go to the Table of the Lord [1Cor 10:16-21]? Some easily stay away from the Table of the Lord. Others take part in the Supper of the Lord nonchalantly, without thinking of what it speaks of. Perhaps we may not be blamed for sin, but how often do we do what we have done so many times dutifully, without it touching our heart. The appreciation of the Table of the Lord depends on our appreciation of the Lord Jesus and His work.

The table of the LORD is His table from which He eats and from which He wants to eat together with His people. Their actions express their contempt for His table. They will never say it, but their actions make it clearly seen. They do bring sacrifices, but their content is nothing. They don’t really bring a sacrifice, but something they can miss.

How far is that from the mind of David who did not want to offer a burnt offering to the LORD which costs him nothing [1Cor 21:24]. Also the sacrifice Mary brings to the Lord Jesus is a great contrast with these sacrifices [Mark 14:3-5]. Even the disciples do not appreciate what Mary does. They say of her sacrifice that it is a waste. With the money she paid for it, in their opinion better things could have been done.

The Table of the Lord for us Christians is the place where we celebrate the Supper of the Lord. It brings about in us sacrifices of praise and thanks, spiritual sacrifices, offerings of praise. Anyone who thinks of the Lord Jesus in all that He has accomplished can only express himself in gratitude and admiration.

What did those sacrifices cost us? There are sacrifices that are very cheap. We can think, for example, of thanksgiving that is only a repetition of what others have said, or a selection from the old box of ourselves, an inanimate repetition of what we have said so many times already. If we live with the Lord, we will have collected much and our sacrifice will have more and more content spiritually, it will be more and more worthy.

And what do we give from our material wealth for the poor, for the work of the Lord, to those who have gone out for His Name without accepting anything from the nations? Do we give the best, the first fruits, or do we give a little of our abundance, of which we do not feel that we miss it, or do we even give our worthless things?

The animal the priests bring is an illustration of the sacrifice of the Lord Jesus. We must realize how perfect He was in everything. We must not affect Him in any way, nor affect the Word of God. To come to God with deformed, unhealthy sacrifices is a great denial of Christ’s sacrifice and a contempt for God’s appreciation of Him.

1. We bring a “blind” animal if we believe that the Lord Jesus did not know what He was doing, had no insight in it and did not constantly have His eye on the Father. Such a sacrifice is unworthy of God. The Lord Jesus perfectly knew everything that would come over Him and did in everything perfectly the will of the Father [John 18:4]; [John 17:4].

2. We bring a “lame” animal if we believe that the Lord Jesus was not perfect in all His actions, that He did not go the way perfectly. For example, we may think that He could have sinned, although He did not do it. That too is a sacrifice that God cannot accept. In the Lord Jesus there is no sin, He did not know sin and did not do it [1John 3:5]; [2Cor 5:21]; [1Pet 2:22].

3. A “sick” animal is an animal that is not internally healthy. That is what we bring when we doubt the motives by which the Lord was driven, as if He were not completely selfless in everything and sometimes did something for His own sake. When we come to God with such thoughts about the Lord Jesus, He rejects that sacrifice. Christ was perfect both inwardly and outwardly. He was “altogether that which I also say to you” [John 8:25], Darby Translation. He was the truth, and His speech was a true and exact presentation of Himself. His speech presented Himself, being the truth.

God tells the priests that they would not dare to offer the sacrifices they offer to Him, to their governors. If they gave such inferior sacrifices to them, they would not be very happy. No, they don’t want to irritate them, but to keep them as friends. But God, who is so much greater, they can buy Him off with something they can do without.

It is truly staggering what is being done to God by people, which those same people would never do to other people. God just has to accept everything, otherwise He can leave. This is how Christianity treats God.

Verses that belong to this explanation: 7-8

Author: Ger de Koning
Rank: Author
Posted on: 2024-10-20
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Ger de Koning

Malachi 1

Verses that belong to this explanation: 7-8

Author: William MacDonald
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Posted on: 2024-09-06
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William MacDonald

Malachi 1

Author: George Leo Haydock
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AD: 1849
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George Leo Haydock

Malachi 1

Author: Tadros Yacoub Malaty
Rank: Monk
Posted on: 2022-10-27

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Tadros Yacoub Malaty

Malachi 1

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Malachi 1:8
And if ye offer the blind for sacrifice, [is it] not evil? and if ye offer the lame and sick, [is it] not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.

Defiled Food and a Despised Table

The LORD answers their question from which it may be clear that they despise His Name. It is not a question asked in honest ignorance, but out of outright hypocrisy. Yet the LORD answers. He points out to them their actions with which and how they approach Him. In the way in which they serve God, their contempt for Him is clearly expressed.

Look what they come up with. They bring “defiled food” upon His “altar”. “Food” means a sacrifice that is accepted by God as His food. It gives Him joy when His people present sacrifices to Him. He calls these sacrifices “My food” [Num 28:2]; [Lev 21:6], [Lev 21:8], [Lev 21:17]. But the sacrifices they bring on God’s altar, the burnt offering altar, are defiled.

It is not about animals that God has declared unclean and which they are not allowed to eat. These are mentioned in a list in [Lev 11] and [Deut 14]. No, it is about clean animals, but that have a defect. And that is also forbidden by God [Lev 22:20]. They bring clean animals, but He cannot accept them because they do not meet the standard of His holiness. He has laid down that norm in His Word and the priests should take it into account like no other member of God’s people. But they don’t do that, they flout God’s Word. This is what God accuses them of and what He holds them accountable for.

For the third time, the people react wronged through the mouths of the priests. They ask: “How have we defiled You?” How can God think that they defile Him? They really have no idea, because they are convinced that they are doing very well. Isn’t God getting something from them? And does He say of what they bring, that it defiles Him? Then something must be wrong with His eyes, because they are not to blame. They put the problem entirely with God. This is how countless Christians today manipulate the Word of God. God makes it all far too complicated. He should listen to them, instead of imposing His will on them.

They are blind to the fact that they bring inferior sacrifices, something expressly forbidden by God [Deut 15:21]. They bring these sacrifices on His altar, which is also called “the table of the LORD” (cf. [Ezek 41:22]). He has to be content with what they can afford to miss. What an insult to Him!

Don’t we also quickly forget how great the work of the Lord Jesus is for God and also for us? How and with what do we go to the Table of the Lord [1Cor 10:16-21]? Some easily stay away from the Table of the Lord. Others take part in the Supper of the Lord nonchalantly, without thinking of what it speaks of. Perhaps we may not be blamed for sin, but how often do we do what we have done so many times dutifully, without it touching our heart. The appreciation of the Table of the Lord depends on our appreciation of the Lord Jesus and His work.

The table of the LORD is His table from which He eats and from which He wants to eat together with His people. Their actions express their contempt for His table. They will never say it, but their actions make it clearly seen. They do bring sacrifices, but their content is nothing. They don’t really bring a sacrifice, but something they can miss.

How far is that from the mind of David who did not want to offer a burnt offering to the LORD which costs him nothing [1Cor 21:24]. Also the sacrifice Mary brings to the Lord Jesus is a great contrast with these sacrifices [Mark 14:3-5]. Even the disciples do not appreciate what Mary does. They say of her sacrifice that it is a waste. With the money she paid for it, in their opinion better things could have been done.

The Table of the Lord for us Christians is the place where we celebrate the Supper of the Lord. It brings about in us sacrifices of praise and thanks, spiritual sacrifices, offerings of praise. Anyone who thinks of the Lord Jesus in all that He has accomplished can only express himself in gratitude and admiration.

What did those sacrifices cost us? There are sacrifices that are very cheap. We can think, for example, of thanksgiving that is only a repetition of what others have said, or a selection from the old box of ourselves, an inanimate repetition of what we have said so many times already. If we live with the Lord, we will have collected much and our sacrifice will have more and more content spiritually, it will be more and more worthy.

And what do we give from our material wealth for the poor, for the work of the Lord, to those who have gone out for His Name without accepting anything from the nations? Do we give the best, the first fruits, or do we give a little of our abundance, of which we do not feel that we miss it, or do we even give our worthless things?

The animal the priests bring is an illustration of the sacrifice of the Lord Jesus. We must realize how perfect He was in everything. We must not affect Him in any way, nor affect the Word of God. To come to God with deformed, unhealthy sacrifices is a great denial of Christ’s sacrifice and a contempt for God’s appreciation of Him.

1. We bring a “blind” animal if we believe that the Lord Jesus did not know what He was doing, had no insight in it and did not constantly have His eye on the Father. Such a sacrifice is unworthy of God. The Lord Jesus perfectly knew everything that would come over Him and did in everything perfectly the will of the Father [John 18:4]; [John 17:4].

2. We bring a “lame” animal if we believe that the Lord Jesus was not perfect in all His actions, that He did not go the way perfectly. For example, we may think that He could have sinned, although He did not do it. That too is a sacrifice that God cannot accept. In the Lord Jesus there is no sin, He did not know sin and did not do it [1John 3:5]; [2Cor 5:21]; [1Pet 2:22].

3. A “sick” animal is an animal that is not internally healthy. That is what we bring when we doubt the motives by which the Lord was driven, as if He were not completely selfless in everything and sometimes did something for His own sake. When we come to God with such thoughts about the Lord Jesus, He rejects that sacrifice. Christ was perfect both inwardly and outwardly. He was “altogether that which I also say to you” [John 8:25], Darby Translation. He was the truth, and His speech was a true and exact presentation of Himself. His speech presented Himself, being the truth.

God tells the priests that they would not dare to offer the sacrifices they offer to Him, to their governors. If they gave such inferior sacrifices to them, they would not be very happy. No, they don’t want to irritate them, but to keep them as friends. But God, who is so much greater, they can buy Him off with something they can do without.

It is truly staggering what is being done to God by people, which those same people would never do to other people. God just has to accept everything, otherwise He can leave. This is how Christianity treats God.

Verses that belong to this explanation: 7-8

Author: Ger de Koning
Rank: Author
Posted on: 2024-10-20
Source:

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Ger de Koning

Malachi 1

Verses that belong to this explanation: 7-8

Author: William MacDonald
Rank: Author
Posted on: 2024-09-06
Source:

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William MacDonald

Malachi 1

Author: George Leo Haydock
Rank: Author
AD: 1849
Source:

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George Leo Haydock

Malachi 1

They offer the sacrifices, which were not fit for anything else; counting the sacrifice as something to be consumed by fire. By putting aside the beasts fit for selling; and giving God their left-overs; they disregard what came in the book of Deuteronomy: “But if there is any defect in it, if it is lame or blind, or has any serious defect, you shall not sacrifice it to the Lord your God. You may eat it within your gates, the unclean and the clean person alike may eat it, as if it were a gazelle or a deer” [Deut 15:21]-[Deut 15:22].
The sacrifice of the blind refers to their practice of worship with no spiritual benefit; as someone practicing a duty with ignorance, and without beholding God to recognize His joyful heavenly secrets.
The sacrifice of the lame refers to someone who does not enjoy the Lord Christ, being the divine Way, by whom to set forth to the fatherly bosom; and for his soul to have rest and comfort in the heavenly Father.
The sacrifice of the sick refers to the practice of slothful worship, with no concentration of the eyes on the lord, the heavenly Physician, to seek healing for the sick soul.
In those three mentioned sacrifices – the blind, the lame, and the sick, man worships with the body, but not with the heart; with the letter, but not with the Spirit; slothfully bearing a heart without enlightenment, and without spiritual involvement.
He admonishes them, that what they practice in their relationship with Him, they would not dare to do with a king or a governor, whose favor they seek.
Sahdona - Such was the rejected offering of Cain, the murderer; to whom God said: “If you do well, will you not be accepted?” [Gen 4:7]. And so were all the rejected offerings of Israel, who brought on themselves the curse, about which the prophet says: “Cursed be the deceiver who has in his flock a male, and makes a vow, but sacrifices to the Lord what is blemished” [Mal 1:14]. God rebukes them, saying: “Offer it then to your governor! Would he be pleased with you? Would he accept you favorably?” [Mal 1:8]. How can you address God in your prayers with something that show slothfulness or distraction, and then expect it to be accepted by God? Something that would never be accepted even by the lowliest individual! Such a prayer tinted with slothfulness and distraction, is exactly like offering a blemished sacrifice. (1)

God is not pleased by a sacrifice He does not desire, or by an offering He does not require (see [Ps 40:6]). But He seeks the sacrifices of praise and thanksgiving (see [Ps 51:16]; [Ps 116:17]; [Jer 33:11]). He accepts it from pure and holy lips; whereas those from defiled lips,… that revile and not bless;… that lie, and not utter the truth;… that judge, and are not compassionate; are all counted as defiled sacrifices; They are like when man offers a blind, lame, or a sick sacrifice.

Footnote
(1) Sahdona: Book of Perfection 18.

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Malachi 1:9
And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts.

Author: Ger de Koning
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Malachi 1:10
Who [is there] even among you that would shut the doors [for nought]? neither do ye kindle [fire] on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand.

Author: Ger de Koning
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Malachi 1

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Quite openly, the Lord of hosts proclaims “I have no pleasure in you;” revealing that, with the same love He loved them, He loves all mankind; And in broad daylight, He shines His sun on all the nations that offers fragrant incense to the glory of His holy name.
The priests assume that it is their right to open the doors of the temple, and to kindle fire on God’s altar; Yet, behaving as wage-workers who seek their own material benefit, they hear the divine voice saying to them: “I have no pleasure in you;” that same voice which proclaimed to them: “I have loved you” [Verse 2]. How very unfortunate! God has no more pleasure in the ministry of those priests, who practice worship, open and close the temple doors, or kindle a fire on the altar, only for a wage! As, according to the prophet Isaiah: “Yes, they are greedy dogs which never have enough. And they are shepherds who cannot understand. They all look to their own way, every one for his own gain” [Isa 56:11].
God allowed “those who minister the holy things to eat of the things of the temple, and those who serve at the altar to partake of the offerings of the altar” [1Cor 9:7]-[1Cor 9:14]; But not to work for wage or for material benefit.
God calls on us to go into our depths, to re-evaluate the hidden motives of our worship, ministry, and preaching.

St. Jerome - Malachi, the last of the prophets, openly talks about the rejection of Israel, and the call on the Gentiles. (1)

The Jews, who returned from Babylon, repaired the ruins of the city, rebuilt the temple, and offered sacrifices. But primarily the prophet Malachi prophesied of the present desolation and the defilement of their sacrifices. (2)

St. John Chrysostom - Don’t you see how He calls for ceasing the Jewish worship, and spreads and proclaims the life and worship of the Church? (3)

Jews, Why do you try to misinterpret these prophetic words according to the whims of your hearts?! (4)

St. Augustine - Why you are so opposing the Son of God against your salvation?… The house of Jacob or Israel is the same people that was called, and is now rejected, because they did not walk in the light of the Lord. (5)

St. Justine, the Martyr - Any man, whatever his race is; if he has the knowledge of God, and that of his Christ; … if he keeps the eternal ordainment of righteousness; He is circumcised with the good and right circumcision; …He is a friend of God, who finds pleasure in his gifts and offerings. (6)

Footnote
(1) Letter 53:8.
(2) Discourses Against Judaizing Christians 5:12:3.
(3) On Ps. 113.
(4) On the Gospel of St. John, tr. 35:7.
(5) In Answer to the Jews 9.
(6) Dialogue with Trypho, 28.
(7) St. Justine, the Martyr.

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Author: John Chrysostom
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AD: 407

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Malachi 1

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Malachi 1:11
For from the rising of the sun even unto the going down of the same my name [shall be] great among the Gentiles; and in every place incense [shall be] offered unto my name, and a pure offering: for my name [shall be] great among the heathen, saith the LORD of hosts.

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In the Old Testament, the praise was: “In Judah God is known; His name is great in Israel” [Ps 76:1]. Now, all the nations glorify Him; from the rising of the sun, even to its going down.

St. Augustine - Now, let me go back to Malachi, who prophesied about the Church that greatly spread by the power of Christ, and addressed the Jews, saying: “‘I have no pleasure in you,’ says the Lord of hosts; nor will I accept an offering from your hands. For from the rising of the sun, even to its going down, My name shall be great among the Gentiles. In every place incense shall be offered to My name, and a pure offering. For My name shall be great among the nations,’ says the Lord of hosts” [Mal 1:10]-[Mal 1:11]. Now, as we see in our time, how, from the rising of the sun, even to its going down, Sacrifice, according to the order of Melchizedek, is offered in every place. If the Jews cannot deny that their sacrifices are no more accepted, how can they anticipate the coming of another Christ? They read the prophecy, and watch its realization before their eyes! Why are they unable to realize that He who is consummating this is the Christ; as no one else can ever do that! (1)

He talks about the Gentiles; namely about us, who offer Him sacrifices in every place – the bread and wine of the Eucharist; by which we glorify the name, you are defiling. (2)

St. Justine, the Martyr - These sacrifices that the Lord Jesus Christ commanded us to offer to His name; namely, the Eucharist of bread and wine, offered in every place of the world, are testified to be the object of God’s pleasure. But He absolutely rejects what you and your priests offer. (3)

Lactantius - God asked His Only-begotten Son, the Creator of all things, to descend from heaven, to transfer the holy faith in God to the Gentiles; namely, to those who were before ignorant of God; and to teach them the righteousness rejected by the rebellious people, that He warned to do since long time, as is obvious in Malachi. (4)

St. Irenaeus - These words clearly refer to the fact that the old people (the Jews) are to offer no more sacrifices to God; But that, in every place, a pure sacrifice would be offered to Him; And His name would be glorified among the Gentiles. (5)

The Constitutions of the Holy Apostles - In place of the blood sacrifice, He designates a mysterious, rational, non-blood sacrifice, of His body and blood; that is realized to represent the death of the Lord... Instead of the divine ministry, being limited to one place, He commands and designates that, from the rising of the sun, even to its coming down, His authority will be glorified [Mal 1:11]. By that, He did not nullify the Law, but He nullified its limits. (6)

Fr. John of Damascus - After the victorious return of Abraham from war against his enemies, he was received by Melchizedek the high priest of the Lord, with bread and wine; a table that preceded and portrayed this mysterious table; And a priest who has been a symbol and an image of Christ, the true great Priest; according to the words of the prophet: “You are a priest forever according to the order of Melchizedek” [Ps 110:5]. That offering which was an image of the pure; namely, the non-blood sacrifice, was the one mentioned by the Lord on the tongue of His prophet, saying that it will be offered to Him from the rising of the sun, even to its coming down [Mal 1:11].

Origen - Any place would be suitable for prayer, if man prays as he should; As, according to the Lord: “In every place incense shall be offered to My name” [Mal 1:11]; and, “I desire that the men pray everywhere” [1Tim 2:8]. But, if I may say so, let every one, if possible, has a chosen holy corner in his own house, to pray in peace and without distraction. (7)

St. Basil the Great - By His words: “Woman believe Me, the hour is coming when you will, neither on this mountain, nor in Jerusalem, worship the Father” [John 4:21]; and the words of the apostle [1Tim 2:8]; It is obvious that the Lord allows praying everywhere. Yet the word “everywhere,” does not include any place designated for improper human usage; but rather cancels the limitation to Jerusalem, and spreads the worship to other places in the world, designated as fitting for worship, in harmony with the prophecy about the sacrifice [Mal 1:11]; dedicated to God for the celebration of this glorified secret. (8)

Tertullian - As circumcision and non-circumcision, belong to the One God; both were nullified in Christ for the sake of the priority that was given to faith, about which it was written “In His name Gentile will trust” [Isa 42:4]; [Matt 12:21]. (9)

Having come to the world, the name of the Only-begotten Son, became amazing everywhere … As according to Isaiah: “the earth shall be full of the knowledge of God” [Isa 11:9]. (10)

St. John Chrysostom - When in your opinion, O Jews, did that happen? When was incense offered everywhere? When was a pure sacrifice offered? It could never have been before the coming of Christ! If Malachi was not talking about our era, but was talking about the Jewish sacrifice, his prophecy would be against the Law; as Moses forbade the Jews to offer their sacrifice in any place but the one chosen by the Lord God – the temple in Jerusalem. If Malachi said otherwise, he would be opposing the Law of Moses. (11)

St. Justine, the Martyr - He is talking about the Gentiles, about us, who, everywhere, offer Him sacrifices; namely the bread and wine of the Eucharist; confirming that we are glorifying the name, which you have defiled. (12)

St. Irenaeus - The prophet Malachi – one of the twelve – said: “‘I have no pleasure in you,’ says the Lord of hosts, ‘Nor will I accept an offering from your hands. For from the rising of the sun, even to its going down, My name shall be great among the Gentiles. In every place incense shall be offered to My name. And a pure offering. For My name shall be great among the nations,’ says the Lord of hosts’” [Mal 1:11]. These words clearly show that the old people (the Jews) will no more offer sacrifices to God; that instead, a pure sacrifice shall be offered to Him; And that His name shall be glorified among the Gentiles. What other name would be glorified among the Gentiles, but that of our Lord; by whom both God the Father and God the Son are glorified? As it is the name of His Son, by which He became incarnated. (13)

Origen - It is now the hour when the Father is worshipped by the true worshippers, neither on the Mount of Gerzim, nor in Jerusalem; but by the Spirit and the truth [John 4:21]-[John 4:23]. For, if you are searching for a place for God, He dwells in the pure heart; As according to the prophet: “‘In them I dwell. They shall be My people, And I shall be their God,’ says the Lord” [2Cor 6:16]; [Lev 26:12]. (14)

Lactantius - Now, it is proved by the Holy Scripture that the Jews have lost the heritage, because they rejected Christ. And that we took over their place. The prophet Jeremiah says: “I have forsaken My house, I have left My heritage; I have given the dearly beloved of My soul into the hand of her enemies. My heritage is to Me like a lion in the forest; It cries out against Me. Therefore, I have hated it” [Jer 13:7]-[Jer 13:8]; And the prophet Malachi says: “‘I have no pleasure in you,’ says the Lord of hosts, ‘Nor will I accept an offering from your hands. For from the rising sun, even to its going down, My name shall be great among the Gentiles’” [Mal 1:10]-[Mal 1:11]. Isaiah says: “I will gather all nations and tongues; and they shall come and see My glory” [Isa 66:18]. And in another place: “I, the Lord, have called you in righteousness, and will hold your hand; I will keep you and give you as a covenant to the people, as a light to the Gentiles; to open blind eyes, to bring prisoners from the prison, those who sit in darkness from the prison house” [Isa 42:6], [Isa 42:7]. (15)

The Didache - In the day of the Lord, gather together to break bread, and to give thanks to the Lord. But, first of all, confess your sins, for your sacrifice to be pure. And he, who is not on good terms with his brother, should not take part in your gathering before reconciling with his brother, lest your sacrifice would be defiled. Because, according to the Lord: “In every place incense shall be offered to My name, and a pure offering; for My name shall be great among the nations” [Mal 1:11]. (16)

Footnote
(1) City of God 18:35.
(2) Dialogue with Trypho, 41.
(3) Dialogue with Trypho, 117.
(4) Lactantius: The Divine Institutes, 11.
(5) Adv. Haer. 4:17:5.
(6) Constitutions of the Holy Apostles, 6:5:23.
(7) On Prayer, 4.
(8) Concerning Baptism, Cf. F.C., vol. 9, p. 409.
(9) Against Marcion 5:4:11.
(10) On Ps. 8.
(11) Against Judaizing Christians, Discourse 5:4.
(12) Dialogue with Trypho 42.
(13) Adv. Haer. 4:17:5, 6.
(14) Homilies on Genesis 13:3.
(15) Lactantius: The Divine Institutes, 48.
(16) The Didache

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Author: The Apostolic Constitutions
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Author: Gregory the Theologian
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Author: Augustine of Hippo
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Malachi 1

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Malachi 1

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Malachi 1:12
But ye have profaned it, in that ye say, The table of the LORD [is] polluted; and the fruit thereof, [even] his meat, [is] contemptible.

Once More the Attitude of the Priests

In [Verse 12] we return to the raw reality of those days. How awful it is when people who confess to belong to God’s people dishonor His Name through their speaking and their behavior. They dishonor His Name especially by doing their sacrificial service in a way that shows their contempt for God. They do not say it, but their dealings with the table of the Lord and the sacrifices show their contempt for it.

And that’s not all. They find the service of the LORD but a tiresome, difficult occupation [Verse 13]. They disdainfully sniff at that service, so little does it mean to them. In another translation it says that they frown at it. That is an indication of their contempt for the service to God. The LORD presents Himself to them again as “the LORD of hosts”. They feel sorry for Him!

Don’t we see this same tiredness regarding the Lord’s things in our days? Are there not Christians who were once active in the service of the Lord, but are now tired? They have grown weary, tired of praying, tired of reading the Bible, tired of thinking of the Lord, tired of preaching the gospel, tired of the things of the Lord and tired of the people of the Lord. A confession without practice and a service without devotion lead to tiredness in the things of the Lord. And when people get tired of something, they will finally despise it.

The LORD also holds up to them with what nice sacrifices they bring to Him. They “bring what was taken by robbery”. A robbed sacrifice is the sacrifice stolen from another person and brought as if it were their own sacrifice. Thus we can use the words of God’s Word in our thanksgiving without having made them our own. Then we steal or rob God’s words [Jer 23:30]. We should not adopt expressions because we like them and want to make an impression with them. God wants us to be honest and not pretend that we are more than we are. He wants us to tell Him in our own words Who the Lord Jesus is.

The LORD also repeats the bringing of what is “lame or sick” [Verse 13]; [Verse 8]. This shows how deeply He has been touched by their contempt. They should not think that He will accept their offering from their hand. Their hand is not pure, their actions are not clean. That is why He does not take anything out of them. The grain offering speaks of the perfect life of the Lord Jesus. We may be able to tell God a lot about it, but if our actions are unclean, He does not accept our thanksgiving. He does not listen to us.

What do we give to the Lord? Do we give Him the best of everything we have, or only what we don’t need? For example, how do we spend our time? Is He at the front and at the top when we start the day? In this way we can look at our possessions and our capacities. Do we serve Him with that or ourselves and should He be content with the leftovers?

Verses that belong to this explanation: 12-13

Author: Ger de Koning
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Posted on: 2024-10-20
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Malachi 1

Verses that belong to this explanation: 12-14

Author: William MacDonald
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Posted on: 2024-09-06
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Malachi 1

Author: George Leo Haydock
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Malachi 1

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Malachi 1:13
Ye said also, Behold, what a weariness [is it]! and ye have snuffed at it, saith the LORD of hosts; and ye brought [that which was] torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD.

Once More the Attitude of the Priests

In [Verse 12] we return to the raw reality of those days. How awful it is when people who confess to belong to God’s people dishonor His Name through their speaking and their behavior. They dishonor His Name especially by doing their sacrificial service in a way that shows their contempt for God. They do not say it, but their dealings with the table of the Lord and the sacrifices show their contempt for it.

And that’s not all. They find the service of the LORD but a tiresome, difficult occupation [Verse 13]. They disdainfully sniff at that service, so little does it mean to them. In another translation it says that they frown at it. That is an indication of their contempt for the service to God. The LORD presents Himself to them again as “the LORD of hosts”. They feel sorry for Him!

Don’t we see this same tiredness regarding the Lord’s things in our days? Are there not Christians who were once active in the service of the Lord, but are now tired? They have grown weary, tired of praying, tired of reading the Bible, tired of thinking of the Lord, tired of preaching the gospel, tired of the things of the Lord and tired of the people of the Lord. A confession without practice and a service without devotion lead to tiredness in the things of the Lord. And when people get tired of something, they will finally despise it.

The LORD also holds up to them with what nice sacrifices they bring to Him. They “bring what was taken by robbery”. A robbed sacrifice is the sacrifice stolen from another person and brought as if it were their own sacrifice. Thus we can use the words of God’s Word in our thanksgiving without having made them our own. Then we steal or rob God’s words [Jer 23:30]. We should not adopt expressions because we like them and want to make an impression with them. God wants us to be honest and not pretend that we are more than we are. He wants us to tell Him in our own words Who the Lord Jesus is.

The LORD also repeats the bringing of what is “lame or sick” [Verse 13]; [Verse 8]. This shows how deeply He has been touched by their contempt. They should not think that He will accept their offering from their hand. Their hand is not pure, their actions are not clean. That is why He does not take anything out of them. The grain offering speaks of the perfect life of the Lord Jesus. We may be able to tell God a lot about it, but if our actions are unclean, He does not accept our thanksgiving. He does not listen to us.

What do we give to the Lord? Do we give Him the best of everything we have, or only what we don’t need? For example, how do we spend our time? Is He at the front and at the top when we start the day? In this way we can look at our possessions and our capacities. Do we serve Him with that or ourselves and should He be content with the leftovers?

Verses that belong to this explanation: 12-13

Author: Ger de Koning
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Posted on: 2024-10-20
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Malachi 1

Verses that belong to this explanation: 12-14

Author: William MacDonald
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Malachi 1

Author: George Leo Haydock
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Malachi 1

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Malachi 1

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Malachi 1:14
But cursed [be] the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I [am] a great King, saith the LORD of hosts, and my name [is] dreadful among the heathen.

Author: Ger de Koning
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Posted on: 2024-10-20
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Malachi 1

Verses that belong to this explanation: 12-14

Author: William MacDonald
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Malachi 1

Author: George Leo Haydock
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Malachi 1

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