Chapter 1

1 Malachi complaineth of Israel’s unkindness. 6 Of their irreligiousness, 12 and profaneness.

1. Burden. Heb. masЊsЊaХ, “burden,” “hardship,” or “utterance” (see on Isa. 13:1). The “burden” of Malachi was that Israel should not forget the lessons of the past.

2. I have loved. Endeavoring to awaken His people to a realization of their ingratitude, the Lord asks certain pointed questions. His love had constituted them a nation (Deut. 7:6–9). See p. 1122.

Wherein? This is the first of a series of questions, characteristic of the book of Malachi, which expose the self-justifying attitude of the people of Malachi’s day. These questions may not have been actually voiced by the people, but they truly reflect the inner thinking of the nation. The word “wherein” epitomizes the utter unconcern of the people for spiritual things and sounds the keynote of the book.

Yet I loved. Using this reference to brothers who were twins (Gen. 25:24–26), who thus had the same heredity and environment, the Lord endeavors to make plain to the Jews that the divine favor did not come to Israel because of birth, but because of character. Jacob was the one who, although he made painful mistakes, finally devoted his life to God’s service.

3. Hated Esau. From the context it seems that Edom, the nation of Esau’s descendants, is primarily referred to here rather than the man Esau himself. The use of the word “hate” is a typical Oriental hyperbole (see Gen. 29:33; Deut. 21:15; see on Ps. 119:136), and should not be taken in its strongest sense. The Lord here makes plain His preference for Jacob and his descendants over Esau and his descendants. This preference arose, of course, out of the relationship of the two brothers to God. Because Jacob was spiritually-minded and had soul-saving faith, loving the things of God, his sins were forgiven and he enjoyed God’s favor and fellowship. Esau, on the other hand, was a worldly-minded, “profane person,” with no desire or love for divine things, and so he put himself outside the divine favor (Heb. 12:16, 17).

Waste. Whereas after their return from captivity the Israelites again took possession of and cultivated their land, restoring Jerusalem and its Temple, the Edomites do not seem to have made a similar recovery from the desolation and destruction brought upon them by the Babylonians.

Dragons. Rather, “jackals” (see on Ps. 44:19). The country of Edom was left to the prowling of these wild beasts.

4. Whereas. Or, “because,” or “if.” Should the Edomites resolve to restore their habitations, contrary to God’s purpose, the Lord would interpose to prevent their so doing.

Lord of hosts. See on Jer. 7:3. This title occurs frequently in the book of Malachi.

For ever. Heb. Фad Фolam (see on Ex. 12:14; 21:6; 2 Kings 5:27).

5. Your eyes. That is, those of Judah. When the people sense the reality of God’s love, their complaining and murmuring will give way to praise and gratitude for His goodness.

From the border of Israel. The LXX reads “above the borders of Israel”; this is probably an expression meaning the entire world.

6. Mine honour. As their Creator, the One who had specially chosen, kept, and guarded them, God was the Father of His people (see Ex. 4:22; Deut. 32:6). He was, therefore, entitled to receive their reverence and respect.

O priests. God now turns in reproof to those who represented religion to the people and who should have been examples, as well as teachers (see on 2 Chron. 15:3), of obedience and sanctification.

Wherein? See on v. 2. Insensible to their spiritual condition, the priests plead not guilty. See p. 1122.

Despised thy name. Instead of returning His love in kind, they despised God (see v. 2).

7. Bread. Heb. lechem, sometimes used of food in general (see Gen. 3:19; 43:32; Ex. 2:20). “Bread” could not refer to the shewbread, for it was not offered on the altar. Possibly “bread” here refers to the flesh of the sacrificial victims (see Lev. 3:9–11, 15, 16). This is probably but one example of many that might be given of their carelessness in following the ritual law.

Wherein? See on v. 2. In their state of spiritual blindness the priests did not see that by offering “polluted [common] bread” they had dishonored the Lord.

In that ye say. They probably did not openly express contempt for the altar of the Lord by their words, but rather by their actions, namely, by bringing “polluted bread” to the altar. See p. 1122.

Table of the Lord. Evidently a reference to the altar of sacrifice.

8. Offer the blind. Since the law required sacrificial victims to be “without blemish” (Lev. 22:19), those mentioned in this verse were an offense to God. The people reasoned that it made no difference whether victims to be sacrificed were perfect. They might as well get rid of the deformed sheep and cattle and keep the healthy, perfect ones for themselves. God designs that men shall render Him their best. Reserving the best for some other purpose is evidence that God is not first in the life. To offer God less than first place is, in reality, to offer Him no place at all.

Governor. Heb. pachah, “a provincial governor” (see on Haggai 1:1). To offer such a dignitary what was defective would be an insult. If this was true in regard to a human being, how much more would it be true in regard to the great and exalted “Lord of hosts” (see on Jer. 7:3).

Accept thy person. Literally, “lift up thy faces,” meaning to receive with favor.

9. Beseech. Here Malachi pleads mightily for repentance on the part of the priests.

This hath been by your means. Literally, “This was from your hands”; or, alternatively, “Was this from your hands?” In other words, Is this action what you dare to do, or this gift what you dare to bring?

Regard your persons. See on v. 8.

10. Who is there? The prophet rebukes those serving the Temple in a mercenary spirit, those who did not perform their work for God faithfully and efficiently, though they were remunerated for even the smallest service.

Offering. Heb. minchah, ordinarily the “meal,” or “cereal,” offering (see on Lev. 2:1). Perhaps the prophet here means that these meal offerings, which were not naturally polluted, were unacceptable to God because of the wrong spirit in which they were offered.

11. From the rising. It was God’s purpose that His true worship should be spread throughout the earth (see pp. 25–38).

In every place. See Isa. 19:18, 19; Zeph. 2:11.

12. Profaned it. That is, God’s “name” (see v. 11).

Ye say. See on v. 7.

Table of the Lord. See on v. 7.

Meat. That is, “foods” in general.

13. Ye said also. See on v. 7.

What a weariness An allusion to the priests’ contemptuous boredom in carrying out their Temple services.

Snuffed. This expression indicates the extent to which the priests despised the altar.

That which was torn. Literally, “that which was seized by violence,” that is, things stolen or wrongly taken.

Lame, and the sick. See on v. 8.

Should I accept? They knew well that no human recipient would be pleased with such gifts (see v. 8). Why did they think God would be pleased?

14. Cursed. Divine judgment will descend upon him who, having an acceptable “male” sacrificial victim, offers instead a “corrupt,” that is, a blemished, sacrifice (see Lev. 3:1, 6).

Dreadful. Heb. noraХ, from the verb yaraХ, “to fear” (see on Ps. 19:9). “Dreadful” is used here with the meaning “regarded with reverence and fear.”

Ellen G. White comments

1    PK 705

6–8CD 164

6–9SL 27

8     2T 259; 7T 175

9     PK 705

10   2T 344

11   PK 706

12–144T 471

13 CD 164; CS 202; MYP 342; SL 27; 1T 115, 196, 221; 3T 546; 6T 412; WM 289

14   7T 175