The oracle of the word of the LORD to Israel through Malachi.
The word means utterance or oracle (BDB III, cf. 2 Kgs. 9:25; 2 Chr. 24:27; Isa. 13:1; 15:1; 17:1; 19:1; 21:1, 11; 22:1; 23:1; 30:6; Nah. 1:1; Hab. 1:1; Mal. 1:1). It can also mean burden or donkey's load (BDB 672 II). The basic concept is that which is lifted (BDB 672 I). Therefore, it cold represent
1. the voice lifted to speak
2. the emotional release of giving God's message
3. the difficult message to give to God's people
There are several titles for God listed in this chapter: (1) the LORD equals YHWH, which is the covenant name for God, Mal. 1:1; (2) Father, Mal. 1:6; (3) Adonai, which means master or lord, Mal. 1:6; (4) the LORD of Hosts, which means commander of the army of heaven, Mal. 1:4, 6, 8, 9, 10, 11, 13, 14, etc. This term is used 24 times in 55 verses. It is the characteristic title for God in the post-Exilic period. It is possibly related to the Persian title for Ahura Mazda. (5) the King, Mal. 1:14 (cf. 1 Sam. 8:7). See Special Topic: NAMES FOR DEITY.
This refers to the children of Jacob who was renamed Israel (cf. Gen. 32:28; 35:10). The meaning of the name is uncertain. See Special Topic: Israel (the name). This title was previously used for the northern ten tribes, but after the Babylonian Exile it again became the title for the united nation.
See Introduction.
Your eyes will see this and you will say, The Lord be magnified beyond the border of Israel!
What a powerful way to start a prophetic book. This VERB (BDB 12, KB 17, Qal PERFECT) is used three times in this one verse:
1. two Qal PERFECTS
2. one Qal IMPERFECT
This word speaks to the intimate personal relationship involved in covenant faith! This is what allows God to be seen as
1. a Father ( Mal. 1:6)
2. a lover ( Hosea 1-3)
3. a near kin (Ruth, cf. Ruth 4:1, 3, 6, 8, 14)
It is His longsuffering love for the covenant people that causes Him to enter into the diatribe of Malachi. He starts the conversation with His own character (cf. Mal. 3:6). See Special Topic: CHARACTERISTICS OF ISRAEL'S GOD.
This formula (most are Qal PERFECTS) is repeated several times throughout the book ( Mal. 1:2, 6 [twice], Mal 1:12, 13; 2:14 [twice], Mal 2:17; 3:7, 8, 13, 14) and forms the structure of the literary technique used by this author to communicate truth (i.e. diatribe). The rabbis used this very same question and answer form in the Talmud. Malachi is often called the Hebrew Socrates because of this particular form of teaching. This is very similar to Paul, James, and John's use of diatribe in the books of Romans, James, and 1 John.
This question highlights the underlying resentment that most of the returnees felt toward God for the difficult times they faced after they, in faith, left Babylon and returned to Judah. They were only a remnant of the exiled Jewish community. They were the ones who left everything to return.
Paul quotes this in Rom. 9:13. Easu (i.e. Edom) stands for all non-covenant people, especially the enemies of God's people! The VERB (BDB 971, KB 1338, Qal PERFECT) is apparently a Hebrew idiom of comparison (cf. Gen. 29:30-32; Deut. 21:15-18; Prov. 13:24; Matt. 6:24; 10:37; Luke 14:26, see Hard Sayings of the Bible, pp. 347-348). This is not a rejection of individuals (same as Romans 9), but a way of showing the removal of a traditional, national enemy of the covenant people.
his inheritance for the jackals of the wilderness
NKJV his inheritance for the jackals of the wilderness
NRSV his heritage a desert for jackals
TEV abandoned the land to jackals
NJB his heritage into dwellings in the wastelands
The NKJV follows the MT. The NJB follows the Septuagint. The JPSOA says the Hebrew is uncertain and translates it as his territory a home for beasts of the desert. The theological concept behind this statement is twofold:
1. total destruction, no human population
2. the presence of the demonic (i.e., cursed)
See Introduction to Obadiah for a complete list of prophecies against Edom.
Edom was a descendant of Esau (cf. Gen. 36:1).
Edom was a proud nation (cf. Jer. 49:14-22; Obad. 1:1-4). Most biblical historians see this as a prediction of the Nabatean invasion of Edom (500-450 B.C., cf. I Maccabees, chap. 4 and 5).
indignant
NKJV indignation
NRSV, TEV,
NJB angry
The NIDOTTE, vol. 1, p. 1129, says of this VERB (BDB 276, KB 277, Qal PERFECT) that God is usually the subject and the object is usually personal. Faith is personal, rebellion is personal because God is personal.
YHWH was angry at Israel for a period (cf. Romans 9-11), but He was angry with Edom forever. See Special Topic below.
)
This expresses the historical evidence of God's sovereignty over all nations. In the ancient Near East gods were worshiped within national contexts and national boundaries (i.e., 2 Kgs. 5:17). If one nation defeated another, then the victor's god was considered to be more powerful. Israel's defeat by her neighbors was seen as their gods being more significant. The plagues on Egypt were intended to demonstrate the opposite!
This text's theological significance lies in
1. YHWH's power over other nations (cf. Job 12:23)
2. YHWH's power over all nations (i.e., Deut. 32:8; Amos 9:7; Acts 17:26)
This is true because He is the only God, the only Creator, the only Savior.
be magnified
NKJV is magnified
NRSV great is
TEV, NJB is mighty
This VERB (BDB 152, KB 178) is a Qal IMPERFECT used in a JUSSIVE sense. It is often used to describe YHWH (cf. 2 Sam. 7:22; Ps. 35:27; 40:16; 70:4; 104:1; Micah 5:4); it is used as an ADJECTIVE in Deut. 3:24; Ps. 48:1; 86:10. YHWH wants the nations to know Him, but He protects Israel in a special way until she brings forth the Messiah.
But cursed be the swindler who has a male in his flock and vows it, but sacrifices a blemished animal to the Lord, for I am a great King, says the LORD of hosts, and My name is feared among the nations.
Malachi l:6 through 2:9 is Malachi's address to the priests (i.e., 6d) who were the spiritual representatives of the people. They may have been going through the motions, but there was no heartfelt faith. Sacrifice and ritual without faith are an abomination (cf. Isa. 1:12-13; Jer. 7-10; Amos 4:4-5).
The term son (BDB 119) in the Old Testament can refer to.
1. the nation of Israel - Exod. 4:22-23; Deut. 14:1; Hosea 11:1; Mal. 2:10
2. the king of Israel - 2 Sam. 7:14; Ps. 2:7; 89:26-27
3. the Messiah - Ps. 2:7, quoted in Acts 13:33; Heb. 1:5; 5:5
4. angels - always PLURAL; cf. Gen. 6:2; Job 1:6; 2:1
5. judges of Israel - very rare, cf. Ps. 82:6
In this context it refers to the nation of Israel (cf. Exod. 4:22; Hos. 11:1; Isa. 1:2).
See Special Topics below on this powerful anthropomorphic title for deity.
SPECIAL TOPIC: FATHERHOOD OF GOD
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (ANTHROPOMORPHIC LANGUAGE)
These two terms are antonyms. The word honor (cf. Ps. 15:4) is the term glory (BDB 458, see Special Topic at Haggai 1:8). Despise (BDB 102, KB 117) is a Qal PARTICIPLE and Qal PERFECT VERB, cf. Mal. 1:7, 12; 2:9; Gen. 25:34. It is not surprising that those who do not know YHWH despise Him, but usually it is those who do know Him that do so.
1. Israel in the wilderness, Num. 15:31
2. Eli's son, 1 Sam. 2:30
3. David, 2 Sam. 12:9-10
4. Zedekiah, 2 Chr. 36:16
5. wicked Israelites, Ps. 73:20; Ezek. 16:59; 22:8
6. the priests, Mal. 1:6 (twice), 7, 12; 2:9
NASB, NRSV,
TEV respect
NKJV reverence
NJB stands in awe
This is in a parallel relationship to honor. This term (BDB 432) means fear (cf. Deut. 11:25; Ps. 76:12; Isa. 8:12) but in context the English translations show its connotation (cf. Mal. 2:5).
The rest of this chapter continues to define what this defilement involved. Apparently it is not only the physical condition of the sacrifices (cf. Mal. 1:8), but the offerers themselves.
This seems to refer to the sacrificial altar where the blood was poured (cf. Ps. 23:5).
The priests were offering ( bring near, BDB 897, KB 1132, Hiphil IMPERATIVE) unacceptable sacrifices (cf. Mal. 1:13-14). This was completely against the Mosaic covenant (cf. Exod. 12:5; Lev. 1:3, 10; 22:18-25; Deut. 15:21).
This is a Persian term (BDB 808), which shows that we are in a post-Exilic period (cf. Hag. 1:1; Neh. 5:14).
The first two VERBS are commands showing YHWH's intense desire.
1. entreat, BDB 318, KB 316, Piel IMPERATIVE
a. NASB - will you not entreat
b. NRSV - implore
c. TEV - try asking
d. NJB - try pleading
2. show favor, BDB 335, KB 334, Qal IMPERFECT used in a JUSSIVE sense
In the MT the object of entreat is the face of God (BDB 815 CONSTRUCT, BDB 42 II). This is an idiom of personal encounter. Theologically in the OT to see God's face meant death (i.e., Exod. 33:22-23). This is a metaphor of intimacy! Humans were created for fellowship with God (cf. Mal. 1:11)!
It is YHWH's will to be a blessing to Israel, but this blessing is conditional (cf. Deuteronomy 27-29). YHWH's covenant has benefits and requirements! He wants to reveal Himself to the nations through His blessing of an obedient, righteous people (cf. Mal. 1:11)! But these priests assume they were obedient, yet they were not (cf. Mal. 1:8-10).
This seems to refer to the gates of the rebuilt Temple. The Qumran community, from whom the authors and compilers of the Dead Sea Scrolls came, used this verse to condemn the sacrifices at the Temple of Jerusalem in Jesus' day.
In context YHWH is pleading for one priest to restrict (i.e., shut, BDB 688, KB 742, Qal IMPERFECT used in a JUSSIVE sense) access to His altar. The priests were knowingly violating Mosaic requirements for sacrifice (cf. Isa. 1:13). YHWH says:
1. I am not pleased with you ( Mal. 1:9)
2. I will not accept an offering from you ( Mal. 1:14)
These are not insignificant statements coming from the covenant God who is demanding their covenant requirements. Both their attitudes and sacrifices were unacceptable.
This has a covenant connotation (cf. Num. 14:8; 2 Sam. 15:26; 22:20; 1 Kgs. 10:9; 2 Chr. 9:8; Ps. 18:19; Isa. 1:11). It is used of the marriage relationship in Deuteronomy (cf. Deut. 21:14; 25:7, 8). The term is used most often in Psalms and Isaiah.
For me the most significant usage is where it describes YHWH as not pleased that any should perish (cf. Ezek. 18:23 [twice], Ezek. 18:32; 33:11). YHWH was willing to endure the Messiah's suffering that all may know His pleasure (cf. Isa. 53:10).
The one and only God desires universal worship (cf. Isa. 61:8-9). He will be known beyond Israel in spite of Israel (cf. Ezek. 36:22-38, which reflects the New Covenant, cf. Jer. 31:31-34).
It (BDB 1027) is used three times in this verse. It stands for YHWH Himself (cf. Joel 2:32; Acts 2:21; Rom. 10:13). See Special Topic: The Name of YHWH.
This is a Hoph'al stem (BDB 620, KB 670), which is used in a FUTURE sense. This entire context seems to demand an eschatological setting. There have been three major theories concerning this verse:
1. it refers to the offerings of pagans (cf. Acts 10:35
2. it refers to the offerings of scattered Judaism
3. it refers to eschatological offerings of the end-time people of God (see Hard Sayings of the Bible, pp. 348-349)
This term is used extensively in the post-Exilic books. It apparently means (l) the captain of the army of heaven or (2) the leader of the heavenly council. It is used twenty-four times in this book. See Special Topic: Lord of Hosts.
The PARTICIPLES in this verse are surprisingly strong and condemnatory to the post-exilic community.
1. profaning (i.e., defiling, polluting ), BDB 320, 319, Piel PARTICIPLE, cf. Mal. 2:11; Ezek. 7:21, 22; 23:39; 24:21; 44:7
2. defiled, BDB 146 II, KB 169, Pual PARTICIPLE, cf. Mal. 1:7
3. despised, BDB 102, KB 117, Niphal PARTICIPLE, 1:7; 2:9
They were offering to YHWH not their best, but their worst (cf. Mal. 1:13-14). Even the governor would not accept it (cf. Mal. 1:8); even the priests would not eat it (cf. Mal. 1:13).
This refers to the offerings placed on the altar. Part of it was
1. burned and symbolically rose to YHWH in smoke
2. given to the priests for food
The it (MASCULINE SINGULAR) should possibly be the term me (following Mal. 1:6-7). This is one of the eighteen rabbinical emendations which, because of the text, seem to border on blasphemy. However, it seems to me that this phrase relates to the Lord's table of Mal. 1:12.
The term robbery (cf. NKJV, TEV, NJB, JPSOA) can mean violence (Peshitta, NIV, REB, BDB 159 I, 2 Sam. 23:21; Job 24:9; Micah 2:2; 3:2). This seems to be used in the sense of a wild animal attack (cf. Exod. 22:31). If that is the sense, instead of robbery, it is a sacrilege as well as a sin to offer previously killed animals on the altar.
Also refer to 1:8.
The swindler referred to (1) the Israelites who did not offer their best to God or (2) those who made vows but did not fulfill them. They were offering their worthless animals. The priests were accepting the blemished animals (cf. Lev. 22:18-20; Deut. 15:19-23).
The curse (BDB 76, KB 91, Qal PASSIVE PARTICIPLE, cf. Mal. 2:2[twice]; 3:9; the two contexts that use this term the most are Deuteronomy 27-29 and Jeremiah) represents the opposite of the Aaronic blessing of Num. 6:22-26. The priests of the post-exilic community were using the liturgical formula, but in reality, they were cursing the people with it!
This again shows the universal scope and heart of God (cf. Mal. 1:11). Israel was to be a witness to God's greatness, but her actions were counterproductive. This could mean that the pagans respected God more than His own priests! See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who is the author? Why?
2. Explain in your own words the Hebrew idiom of I have loved in Mal. 1:2 and I have hated in Mal. 1:3.
3. Describe the five titles for God used in this chapter and relate them to the person of God.
4. Is Mal. 1:11 referring to pagan worship or an end-time setting? Why?
5. List Malachi's four charges against the priests found in Mal. 1:13-14.