13 Ye said H559 also, Behold, what a weariness H4972 is it! and ye have snuffed H5301 at it, saith H559 the LORD H3068 of hosts; H6635 and ye brought H935 that which was torn, H1497 and the lame, H6455 and the sick; H2470 thus ye brought H935 an offering: H4503 should I accept H7521 this of your hand? H3027 saith H559 the LORD. H3068
O my people, H5971 what have I done H6213 unto thee? and wherein have I wearied H3811 thee? testify H6030 against me.
I hate, H8130 I despise H3988 your feast days, H2282 and I will not smell H7306 in your solemn assemblies. H6116 Though ye offer H5927 me burnt offerings H5930 and your meat offerings, H4503 I will not accept H7521 them: neither will I regard H5027 the peace offerings H8002 of your fat beasts. H4806 Take thou away H5493 from me the noise H1995 of thy songs; H7892 for I will not hear H8085 the melody H2172 of thy viols. H5035
And G2532 he cometh, G2064 and G2532 findeth G2147 them G846 sleeping, G2518 and G2532 saith G3004 unto Peter, G4074 Simon, G4613 sleepest thou? G2518 couldest G2480 not G3756 thou watch G1127 one G3391 hour? G5610 Watch ye G1127 and G2532 pray, G4336 lest G3363 ye enter G1525 into G1519 temptation. G3986 The spirit G4151 truly G3303 is ready, G4289 but G1161 the flesh G4561 is weak. G772
And G1161 there were G2258 some G5100 that had indignation G23 within G4314 themselves, G1438 and G2532 said, G3004 Why G1519 G5101 was G1096 this G3778 waste G684 of the ointment G3464 made? G1096 For G1063 it G5124 might G1410 have been sold G4097 for more than G1883 three hundred G5145 pence, G1220 and G2532 have been given G1325 to the poor. G4434 And G2532 they murmured against G1690 her. G846
Moreover G1161 when G3752 ye fast, G3522 be G1096 not, G3361 as G5618 the hypocrites, G5273 of a sad countenance: G4659 for G1063 they disfigure G853 their G846 faces, G4383 that G3704 they may appear G5316 unto men G444 to fast. G3522 Verily G281 I say G3004 unto you, G5213 G3754 They have G568 their G846 reward. G3408
And G2532 when G3752 thou prayest, G4336 thou shalt G2071 not G3756 be G2071 as G5618 the hypocrites G5273 are: for G3754 they love G5368 to pray G4336 standing G2476 in G1722 the synagogues G4864 and G2532 in G1722 the corners G1137 of the streets, G4113 that G3704 they may G302 be seen G5316 of men. G444 Verily G281 I say G3004 unto you, G5213 G3754 They have G568 their G846 reward. G3408
Take heed G4337 that ye do G4160 not G3361 your G5216 alms G1654 before G1715 men, G444 to be seen G4314 G2300 of them: G846 otherwise G1490 ye have G2192 no G3756 reward G3408 of G3844 your G5216 Father G3962 which G3588 is in G1722 heaven. G3772 Therefore G3767 when G3752 thou doest G4160 thine alms, G1654 do G4537 not G3361 sound a trumpet G4537 before G1715 thee, G4675 as G5618 the hypocrites G5273 do G4160 in G1722 the synagogues G4864 and G2532 in G1722 the streets, G4505 that G3704 they may have glory G1392 of G5259 men. G444 Verily G281 I say G3004 unto you, G5213 They have G568 their G846 reward. G3408
And this have ye done H6213 again, H8145 covering H3680 the altar H4196 of the LORD H3068 with tears, H1832 with weeping, H1065 and with crying out, H603 insomuch that he regardeth H6437 not the offering H4503 any more, or receiveth H3947 it with good will H7522 at your hand. H3027
Ye offer H5066 polluted H1351 bread H3899 upon mine altar; H4196 and ye say, H559 Wherein have we polluted H1351 thee? In that ye say, H559 The table H7979 of the LORD H3068 is contemptible. H959 And if ye offer H5066 the blind H5787 for sacrifice, H2076 is it not evil? H7451 and if ye offer H5066 the lame H6455 and sick, H2470 is it not evil? H7451 offer H7126 it now unto thy governor; H6346 will he be pleased H7521 with thee, or accept H5375 thy person? H6440 saith H559 the LORD H3068 of hosts. H6635
Speak H559 unto all the people H5971 of the land, H776 and to the priests, H3548 saying, H559 When ye fasted H6684 and mourned H5594 in the fifth H2549 and seventh H7637 month, even those seventy H7657 years, H8141 did ye at all H6684 fast H6684 unto me, even to me? And when ye did eat, H398 and when ye did drink, H8354 did not ye eat H398 for yourselves, and drink H8354 for yourselves?
Then said H559 I, Ah H162 Lord H136 GOD! H3069 behold, my soul H5315 hath not been polluted: H2930 for from my youth H5271 up even till now have I not eaten H398 of that which dieth of itself, H5038 or is torn in pieces; H2966 neither came H935 there abominable H6292 flesh H1320 into my mouth. H6310
Thus saith H559 the LORD H3068 of hosts, H6635 the God H430 of Israel; H3478 Put H5595 your burnt offerings H5930 unto your sacrifices, H2077 and eat H398 flesh. H1320 For I spake H1696 not unto your fathers, H1 nor commanded H6680 them in the day H3117 that I brought them out H3318 of the land H776 of Egypt, H4714 concerning H1697 burnt offerings H5930 or sacrifices: H2077 But this thing H1697 commanded H6680 I them, saying, H559 Obey H8085 my voice, H6963 and I will be your God, H430 and ye shall be my people: H5971 and walk H1980 ye in all the ways H1870 that I have commanded H6680 you, that it may be well H3190 unto you. But they hearkened H8085 not, nor inclined H5186 their ear, H241 but walked H3212 in the counsels H4156 and in the imagination H8307 of their evil H7451 heart, H3820 and went backward, H268 and not forward. H6440
Will ye steal, H1589 murder, H7523 and commit adultery, H5003 and swear H7650 falsely, H8267 and burn incense H6999 unto Baal, H1168 and walk H1980 after H310 other H312 gods H430 whom ye know H3045 not; And come H935 and stand H5975 before H6440 me in this house, H1004 which is called H7121 by my name, H8034 and say, H559 We are delivered H5337 to do H6213 all these abominations? H8441 Is this house, H1004 which is called H7121 by my name, H8034 become a den H4631 of robbers H6530 in your eyes? H5869 Behold, even I have seen H7200 it, saith H5002 the LORD. H3068
Among the smooth H2511 stones of the stream H5158 is thy portion; H2506 they, they are thy lot: H1486 even to them hast thou poured H8210 a drink offering, H5262 thou hast offered H5927 a meat offering. H4503 Should I receive comfort H5162 in these?
But thou hast not called H7121 upon me, O Jacob; H3290 but thou hast been weary H3021 of me, O Israel. H3478 Thou hast not brought H935 me the small cattle H7716 of thy burnt offerings; H5930 neither hast thou honoured H3513 me with thy sacrifices. H2077 I have not caused thee to serve H5647 with an offering, H4503 nor wearied H3021 thee with incense. H3828
Wherefore kick H1163 ye at my sacrifice H2077 and at mine offering, H4503 which I have commanded H6680 in my habitation; H4583 and honourest H3513 thy sons H1121 above me, to make yourselves fat H1254 with the chiefest H7225 of all the offerings H4503 of Israel H3478 my people? H5971
Ye shall offer at your own will H7522 a male H2145 without blemish, H8549 of the beeves, H1241 of the sheep, H3775 or of the goats. H5795 But whatsoever hath a blemish, H3971 that shall ye not offer: H7126 for it shall not be acceptable H7522 for you. And whosoever H376 offereth H7126 a sacrifice H2077 of peace offerings H8002 unto the LORD H3068 to accomplish H6381 his vow, H5088 or a freewill offering H5071 in beeves H1241 or sheep, H6629 it shall be perfect H8549 to be accepted; H7522 there shall be no blemish H3971 therein. Blind, H5788 or broken, H7665 or maimed, H2782 or having a wen, H2990 or scurvy, H1618 or scabbed, H3217 ye shall not offer H7126 these unto the LORD, H3068 nor make H5414 an offering by fire H801 of them upon the altar H4196 unto the LORD. H3068 Either a bullock H7794 or a lamb H7716 that hath any thing superfluous H8311 or lacking in his parts, H7038 that mayest thou offer H6213 for a freewill offering; H5071 but for a vow H5088 it shall not be accepted. H7521
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Malachi 1
Commentary on Malachi 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
Mal 1:1-14. God's Love: Israel's Ingratitude: THE Priests' Mercenary Spirit: A Gentile Spiritual Priesthood Shall Supersede Them.
1. burden—heavy sentence.
to Israel—represented now by the two tribes of Judah and Benjamin, with individuals of the ten tribes who had returned with the Jews from Babylon. So "Israel" is used, Ezr 7:10. Compare 2Ch 21:2, "Jehoshaphat king of Israel," where Judah, rather than the ten tribes, is regarded as the truest representative of Israel (compare 2Ch 12:6; 28:19).
Malachi—see Introduction. God sent no prophet after him till John the Baptist, the forerunner of Christ, in order to enflame His people with the more ardent desire for Him, the great antitype and fulfiller of prophecy.
2. I have loved you—above other men; nay, even above the other descendants of Abraham and Isaac. Such gratuitous love on My part called for love on yours. But the return ye make is sin and dishonor to Me. This which is to be supplied is left unexpressed, sorrow as it were breaking off the sentence [Menochius], (De 7:8; Ho 11:1).
Wherein hast thou loved us?—In painful contrast to the tearful tenderness of God's love stands their insolent challenge. The root of their sin was insensibility to God's love, and to their own wickedness. Having had prosperity taken from them, they imply they have no tokens of God's love; they look at what God had taken, not at what God had left. God's love is often least acknowledged where it is most manifested. We must not infer God does not love us because He afflicts us. Men, instead of referring their sufferings to their proper cause, their own sin, impiously accuse God of indifference to their welfare [Moore]. Thus Mal 1:1-4 form a fit introduction to the whole prophecy.
Was not Esau Jacob's brother?—and so, as far as dignity went, as much entitled to God's favor as Jacob. My adoption of Jacob, therefore, was altogether by gratuitous favor (Ro 9:13). So God has passed by our elder brethren, the angels who kept not their first estate, and yet He has provided salvation for man. The perpetual rejection of the fallen angels, like the perpetual desolations of Edom, attests God's severity to the lost, and goodness to those gratuitously saved. The sovereign eternal purpose of God is the only ground on which He bestows on one favors withheld from another. There are difficulties in referring salvation to the election of God, there are greater in referring it to the election of man [Moore]. Jehovah illustrates His condescension and patience in arguing the case with them.
3. hated—not positively, but relatively; that is, did not choose him out to be the object of gratuitous favor, as I did Jacob (compare Lu 14:26, with Mt 10:37; Ge 29:30, 31; De 21:15, 16).
laid his mountains … waste—that is, his territory which was generally mountainous. Israel was, it is true, punished by the Chaldeans, but Edom has been utterly destroyed; namely, either by Nebuchadnezzar [Rosenmuller], or by the neighboring peoples, Egypt, Ammon, and Moab [Josephus, Antiquities, 10.9,7; Maurer], (Jer 49:18).
dragons—jackals [Moore] (compare Isa 34:13). Maurer translates, "Abodes of the wilderness," from an Arabic root "to stop," or "to abide." English Version is better.
4. Whereas—"But if" Edom say [Maurer]. Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate His gratuitous love to Israel, rather than to Edom.
border of wickedness—a region given over to the curse of reprobation [Calvin]. For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still "the border of wickedness," being the resort of the marauding tribes of the desert. Judea's restoration, though delayed, is yet certain.
the Lord hath indignation—"the people of My curse" (Isa 34:5).
5. from the border of Israel—Ye, restored to your own "borders" in Israel, "from" them shall raise your voices to "magnify the Lord," acknowledging that Jehovah has shown to you a gratuitous favor not shown to Edom, and so ought to be especially "magnified from the borders of Israel."
6. Turning from the people to the priests, Jehovah asks, whereas His love to the people was so great, where was their love towards Him? If the priests, as they profess, regard Him as their Father (Isa 63:16) and Master, let them show the reality of their profession by love and reverential fear (Ex 20:12; Lu 6:46). He addresses the priests because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "despising His name."
Wherein have we despised, &c.—The same captious spirit of self-satisfied insensibility as prompted their question (Mal 1:2), "Wherein hast Thou loved us?" They are blind alike to God's love and their own guilt.
7. ye offer, &c.—God's answer to their challenge (Mal 1:6), "Wherein have we despised?"
polluted bread—namely, blemished sacrifices (Mal 1:8, 13, 14; De 15:21). So "the bread of thy God" is used for "sacrifices to God" (Le 21:8).
polluted thee—that is, offered to thee "polluted bread."
table of the Lord—that is, the altar (Eze 41:22) (not the table of showbread). Just as the sacrificial flesh is called "bread."
contemptible—(Mal 1:12, 13). Ye sanction the niggardly and blemished offerings of the people on the altar, to gain favor with them. Darius, and probably his successors, had liberally supplied them with victims for sacrifice, yet they presented none but the worst. A cheap religion, costing little, is rejected by God, and so is worth nothing. It costs more than it is worth, for it is worth nothing, and so proves really dear. God despises not the widow's mite, but he does despise the miser's mite [Moore].
8. Your earthly ruler would feel insulted, if offered by you the offering with which ye put off God (see Le 22:22, 24).
is it not evil?—Maurer translates, "There is no evil," in your opinion, in such an offering; it is quite good enough for such a purpose.
9. now … beseech God that he will be gracious—Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you? Far from it.
this hath been by your means—literally, "hand." These contemptible offerings are your doing, as being the priests mediating between God and the people; and think you, will God pay any regard to you (compare Mal 1:8, 10)? "Accept thy person" ("face"), Mal 1:8, answers to "regard your persons," in this verse.
10. Who … for naught—Not one even of the least priestly functions (as shutting the doors, or kindling a fire on the altar) would ye exercise without pay, therefore ye ought to fulfil them faithfully (1Co 9:13). Drusius and Maurer translate, "Would that there were absolutely some one of you who would shut the doors of the temple (that is, of the inner court, in which was the altar of burnt offerings), and that ye would not kindle fire on My altar in vain!" Better no sacrifices than vain ones (Isa 1:11-15). It was the duty of some of the priests to stand at the doors of the court of the altar of burnt offerings, and to have excluded blemished victims [Calvin].
11. For—Since ye Jewish priests and people "despise My name" (Mal 1:6), I shall find others who will magnify it (Mt 3:9). Do not think I shall have no worshippers because I have not you; for from the east to the west My name shall be great among the Gentiles (Isa 66:19, 20), those very peoples whom ye look down upon as abominable.
pure offering—not "the blind, the lame, and the sick," such as ye offer (Mal 1:8). "In every place," implies the catholicity of the Christian Church (Joh 4:21, 23; 1Ti 2:8). The "incense" is figurative of prayers (Ps 141:2; Re 8:3). "Sacrifice" is used metaphorically (Ps 51:17; Heb 13:10, 15, 16; 1Pe 2:5, 12). In this sense the reference to the Lord's Supper, maintained by many of the fathers, may be admitted; it, like prayer, is a spiritual offering, accepted through the literal offering of the "Lamb without blemish," once for all slain.
12. Renewal of the charge in Mal 1:7.
fruit … meat—the offerings of the people. The "fruit" is the produce of the altar, on which the priests subsisted. They did not literally say, The Lord's table is contemptible; but their acts virtually said so. They did not act so as to lead the people to reverence, and to offer their best to the Lord on it. The people were poor, and put off God with the worst offerings. The priests let them do so, for fear of offending the people, and so losing all gains from them.
13. what a weariness is it!—Ye regard God's service as irksome, and therefore try to get it over by presenting the most worthless offerings. Compare Mic 6:3, where God challenges His people to show wherein is the "weariness" or hardship of His service. Also Isa 43:22-24, wherein He shows that it is they who have "wearied" Him, not He who has wearied them.
snuffed at—despised.
it—the table of the Lord, and the meat on it (Mal 1:12).
torn—namely, by beasts, which it was not lawful to eat, much less to offer (Ex 22:31).
thus … offering—Hebrew, mincha; the unbloody offering of flour, &c. Though this may have been of ordinary ingredients, yet the sacrifices of blemished animals accompanying it rendered it unacceptable.
14. deceiver—hypocrite. Not poverty, but avarice was the cause of their mean offerings.
male—required by law (Le 1:3, 10).
great King—(Ps 48:2; Mt 5:35).
my name … dreadful among … heathen—Even the heathen dread Me because of My judgments; what a reproach this is to you, My people, who fear Me not (Mal 1:6)! Also it may be translated, "shall be feared among," &c. agreeing with the prophecy of the call of the Gentiles (Mal 1:11).