Malachi 1:2

Introduction This chapter begins with showing the great and free favor which God had manifested to the Israelites, above what he had done to the Edomites, who are threatened with farther marks of the Divine displeasure; alluding, perhaps, to the calamities which they suffered from Judas Maccabeus and John Hyrcanus, (see 1 Maccabees 5:65, and Joseph Antiq. 13:9), Mal 1:1-5 . God then reproaches his people, and especially their priests, for their ungrateful returns to his distinguished goodness, Mal 1:6 . They are particularly charged with sacrificing the refuse of beasts, Mal 1:7-9 , for which God threatens to reject them, Mal 1:10 , and choose other nations who will show more reverence to his name and worship, Mal 1:11-14 . Verse 1 The burden of the word of the Lord to Israel by Malachi - This prophet is undoubtedly the last of the Jewish prophets. He lived after Zechariah and Haggai; for we find that the temple, which was begun in their time, was standing complete in his. See Mal 3:10 . Some have thought that he was contemporary with Nehemiah; indeed, several have supposed that Malachi, is no other than Ezra under the feigned name of angel of the Lord, or my angel. John the Baptist was the link that connected Malachi with Christ. According to Abp. Usher he flourished b.c. 416, but the authorized version, which we have followed in the margin, states this event to have happened nineteen years later. Both the Hebrew language and poetry had declined in his days. Israel - Here means the Jewish people in general. Verse 2 Was not Esau Jacob's brother? - Have I not shown a greater partiality to the Israelites than I have to the Edomites? I loved Jacob - My love to Jacob has been proved by giving him greater privileges and a better inheritance than what I have given to Esau. Verse 3 And I hated Esau - I have shown him less love; Gen 29:30 , Gen 29:31 . I comparatively hated him by giving him an inferior lot. And now, I have not only laid waste the dwelling-place of the Edomites, by the incursions of their enemies; but ( Mal 1:4 ) they shall remain the perpetual monuments of my vengeance. On the subject of loving Jacob and hating Esau, see the notes on Genesis 27 (note), and Rom 9:13 (note). Let it be remembered, 1. That there is not a word spoken here concerning the eternal state of either Jacob or Esau. 2. That what is spoken concerns merely their earthly possessions. And, 3. That it does not concern the two brothers at all, but the posterity of each. Verse 4 They shall build, but I will throw down - We have already seen enough of the wickedness of the Edomites to justify the utmost severity of Divine justice against them. The pulling down predicted here was by Judas Maccabeus; see 1 Maccabees 5:65; and by John Hyrcanus; see Joseph Antiq., lib. 13 c. 9. s. 1. They shall call them, The border of wickedness - A wicked land. Among this people scarcely any trace of good could ever be noted. Verse 5 Your eyes - Ye Israelites shall see, in your succeeding generations, that: - The Lord will be magnified - By his kindness in Israel, and his judgments beyond. Verse 6 A son honoreth his father - I am your Father - where, then, is my honor? Where your filial obedience? If I be a master, where is my fear? - The respect due to me. Verse 7 Ye offer polluted bread - The priests, probably to ingratiate themselves with the people, took the refuse beasts, etc., and offered them to God; and thus the sacrificial ordinances were rendered contemptible. Verse 8 Offer it now unto thy governor - פחת pechath, a word signifying a lieutenant, or viceroy, among the Chaldeans, Syrians, and Persians; for neither at this time, nor ever after, was there a king in Israel. Verse 9 Beseech God - There were evident marks of God's displeasure in the land, and it was occasioned by these pollutions through the priests. And now he exhorts them to pray to God that they may be pardoned: for, if this practice be persisted in, God will not accept any offering made by them. Verse 10 Who is - among you - From this we learn that there was not one sincere or honest priest among them. They were selfish and worldly; and so basely so, that not one of them would even kindle a fire on the hearth of the altar unless he were paid for it. Verse 11 From the rising of the sun - The total abolition of the Mosaic sacrifices, and the establishment of a spiritual worship over the whole earth, is here foretold. The incense of praise, and the pure offering of the Lamb without spot, and through him a holy, loving heart, shall be presented everywhere among the Gentiles; and the Jews and their mock offerings shall be rejected. Verse 12 Ye have profaned it - Ye have desecrated God's worship; is it any wonder that God should cast you off, and follow you with his judgments? Verse 13 Ye have snuffed at it - A metaphor taken from cattle which do not like their fodder. They blow strongly through their nose upon it; and after this neither they nor any other cattle will eat it. Ye brought that which was torn, and the lame, and the sick - There had never been such abominations in the Divine worship before. What was of no worth in itself, and what could not be used by its owner, was brought to God's altar, and offered for sacrifice! Was not the punishment of these wretches less than their crimes? Verse 14 Cursed be the deceiver - Those who act thus, as they cannot elude God's notice, so neither shall they escape his curse. And voweth, and sacrificeth - a corrupt thing - The history of Ananias and Sapphira, Act 5:1 , etc., is a complete comment on this. It was high time to break up this corrupt service; and after this time God does not appear to have paid any regard to it, for he sent them no other prophet.

Preface To The Prophet Malachi (1532) The Hebrews believe that this Malachi was Ezra. We let that pass, because we can know nothing certain about him, except that, so far as we can gather from his prophecy, he lived not long before Christ’s birth and was certainly the last prophet; for he says, in chapter 2, that Christ the Lord shall come soon. He is a fine prophet, and his book contains beautiful sayings about Christ and His Gospel, which he calls “a pure offering in all the world”; for by the Gospel God’s grace is praised, and that is the true, pure thank-offering. Again, he prophesies of the coming of John the Baptist, as Christ Himself points out, in Matthew 11:14, calling John His angel and the Elijah, of whom Malachi writes. Besides, he denounces his people severely because they do not give the priests their tithes and other services. Even when they gave them, they did it faithlessly; sick and blemished sheep, for example, had to be good enough for the poor priests and preachers. That is the way it usually goes; those who are true preachers of the Word of God must suffer hunger and want and false teachers must always have their fill. To be sure, the priests, too, were denounced because they took these offerings and sacrificed them. That was the work of dear Sir Avarice. But God here declares that He is greatly displeased with this, and calls this faithlessness and wickedness a disgrace, put upon Him. Therefore He threatens to leave them and take the Gentiles as His people. Afterwards he denounces the priests especially, because they falsified the Word of God and taught it faithlessly, and abused their priestly office, and did not rebuke those who offered blemished things or were otherwise unrighteous, but rather praised them and called them righteous, so that they might get offerings and profit from them. So avarice and care for the belly have always injured the Word and worship of God, and always make hypocrites of the preachers. He denounces them also because they troubled their wives and despised them, and thereby defiled their sacrifices and worship. For it was forbidden in the law of Moses to offer troubled sacrifices to God, and those who were troubled dared not sacrifice or eat of the sacrifice. They did this who troubled their wives and made them weep, and they tried to help themselves by the example of Abraham, who had to drive out Hagar and trouble her. But he did it not for self-will, just as he had not taken her to wife bemuse of a whim. New Testament

Malachi God's prophets were his witnesses to his church, each in his day, for several ages, witnesses for him and his authority, witnesses against sin and sinners, attesting the true intents of God's providences in his dealings with his people then and the kind intentions of his grace concerning his church in the days of the Messiah, to whom all the prophets bore witness, for they all agreed in their testimony; and now we have only one witness more to call, and we have done with our evidence; and though he be the last, and in him prophecy ceased, yet the Spirit of prophecy shines as clearly, as strongly, as brightly in him as in any that went before, and his testimony challenges an equal regard. The Jews say, Prophecy continued forty years under the second temple, and this prophet they call the seal of prophecy, because in him the series or succession of prophets broke off and came to a period. God wisely ordered it so that divine inspiration should cease for some ages before the coming of the Messiah, that that great prophet might appear the more conspicuous and distinguishable and be the more welcome. Let us consider, I. The person of the prophet. We have only his name, Malachi, and no account of his country or parentage. Malachi signifies my angel, which has given occasion for a conjecture that this prophet was indeed an angel from heaven and not a man, as that Judges ii. 1 . But there is no just ground for the conjecture. Prophets were messengers, God's messengers; this prophet was so; his name is the very same with that which we find in the original ( ch. iii. 1 ) for my messenger; and perhaps from that word he might (though, probably, he had another name) be called Malachi. The Chaldee paraphrase, and some of the Jews, suggest that Malachi was the same with Ezra; but that also is groundless. Ezra was a scribe, but we never read that he was a prophet. Others, yet further from probability, make him to be Mordecai. But we have reason to conclude he was a person whose proper name was that by which he is here called; the tradition of some of the ancients is that he was of the tribe of Zebulun, and that he died young. II. The scope of the prophecy. Haggai and Zechariah were sent to reprove the people for delaying to build the temple; Malachi was sent to reprove them for the neglect of it when it was built, and for their profanation of the temple-service (for from idolatry and superstition they ran into the other extreme of impiety and irreligion), and the sins he witnesses against are the same that we find complained of in Nehemiah's time, with whom, it is probable, he was contemporary. And now that prophecy was to cease he speaks more clearly of the Messiah, as nigh at hand, than any other of the prophets had done, and concludes with a direction to the people of God to keep in remembrance the law of Moses, while they were in expectation of the gospel of Christ. Thus prophet is sent first to convince and then to comfort, first to discover sin and to reprove for that and then to promise the coming of him who shall take away sin. And this method the blessed Spirit takes in dealing with souls, John xvi. 8 . He first opens the wound and then applies the healing balm. God had provided (and one would think effectually) for the engaging of Israel to himself by providences and ordinances; but it seems, by the complaints here made of them, that they received the grace of God in both these in vain. I. They were very ungrateful to God for his favours to them, and rendered not again according to the benefit they received, ver. 1-5 . II. They were very careless and remiss in the observance of his institutions; the priests especially were so, who were in a particular manner charged with them, ver. 6-14 . And what shall we say of those whom neither providences nor ordinances work upon, and who affront God in those very things wherein they should honour him? Ingratitude of Israel; Judgments and Mercies. ( b. c. 400.) 1 The burden of the word of the Lord to Israel by Malachi. 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, 3 And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. 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. 5 And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel. The prophecy of this book is entitled, The burden of the word of the Lord ( v. 1 ), which intimates, 1. That it was of great weight and importance; what the false prophets said was light as the chaff, what the true prophets said was ponderous as the wheat, Jer. xxiii. 28 . 2. That it ought to be often repeated to them and by them, as the burden of a song. 3. That there were those to whom it was a burden and a reproach; they were weary of it, and found themselves so aggrieved by it that they were not able to bear it. 4. That to them it would prove a burden indeed, to sink them to the lowest hell, unless they repented. 5. That to those who loved it and embraced it, and bade it welcome, though it was a light burden, as our Saviour calls it ( Matt. xi. 30 ), yet it was a burden. This burden of the word of the Lord was sent, 1. To Israel, for to them pertained the lively oracles of prophecy as well as those of the written word. Many prophets God had sent to Israel, and now he will try them with one more. 2. By Malachi, by the hand of Malachi, as if it were not a message by word of mouth, but a letter put into his hand, for the greater certainty. In these verses, they are charged with ingratitude, in that they were not duly sensible of God's distinguishing goodness to them; and such a charge as this may well be called a burden, for it is a heavy one. I. God asserts the great kindness he had, and had often expressed, for them ( v. 2 ): I have loved you, saith the Lord. Thus abruptly does the sermon begin, as if God intended, whatever reproofs should be given them, to reconcile them to his love, and to take care that they should still have good thoughts of him. As many as I love I rebuke and chasten. Thus kindly does the sermon begin. God will have his people satisfied that he loves them and is ever mindful of his love. This is the same with what he said of old to the virgin of Israel, that he might engage her affections to himself ( Jer. xxxi. 3, 4 ): Yea I have loved thee with an everlasting love. In this one word God sums up all his gracious dealings with them; love was the spring of all; he loved them because he would love them ( Deut. vii. 7, 8 ), loved them in their childhood, Hos. xi. 1 . His delight was in them, Isa. lxii. 4 . " I have loved you, but you have not loved me, nor made any suitable returns for my love." Note, God's people need to be often reminded of his love to them. II. They question his love, and diminish the instances of it, and seem to quarrel with him for telling them of it: Yet you say, Wherein hast thou loved us? As God traces up all his favours to them to the fountain, which was his love, so he traces up all their sins against him to the fountain, which was their contempt of his love. Instead of acknowledging his kindness, and studying what they shall render, they scorn to own that they have been beholden to him, challenge him to produce proofs of his love that are material, and think and speak very slightly of the instances they have had of his kindness, as if they were so few, so small, as not to be worth taking notice of, and no more than what they had sufficiently made returns for, or at least than he had sufficiently balanced with instances of his wrath. "Have we not been wasted, impoverished, and carried captive; and wherein then hast thou loved us? " Note, God justly takes it very ill to have his favours slighted, as not worth speaking of; and it is very absurd for us to ask wherein he has loved us, when, which way soever we look, we meet with the proofs and instances of his love to us. III. He makes it out, beyond contradiction, that he has loved them, loved them in a distinguishing way, which was in a special manner obliging. For proof of this he shows the difference he had made, and would still make, between Jacob and Esau, between Israelites and Edomites. Some read their question, Wherefore hast thou loved us? as if they did indeed own that he had loved them, but withal insinuate that there was a reason for it—that he loved them because their father Abraham had loved him, so that it was not a free love, but a love of debt, to which he replies, " Was not Esau as near akin to Abraham as you are? Was he not Jacob's own brother, his elder brother? And therefore, if there were any right to a recompence for Abraham's love, Esau had it, and yet I hated Esau and loved Jacob. " 1. Let them see what a difference God had made between Jacob and Esau. Esau was Jacob's brother, his twin-brother: " Yet I loved Jacob and I hated Esau, that is, took Jacob into covenant, and entailed the blessing on him and his, but refused and rejected Esau." Note, Those that are taken into covenant with God, that have the lively oracles and the means of grace committed to them, have reason to look upon these as tokens of his love. Jacob is loved, for he has these, Esau hated, for he has not. The apostle quotes this ( Rom. ix. 13 ), and compares it with what the oracle said to Rebecca concerning her twins ( Gen. xxv. 23 ), The elder shall serve the younger, to illustrate the doctrine of God's sovereignty in dispensing his favours; for may he not do what he will with his own? Esau was justly hated, but Jacob freely loved; even so, Father, because it seemed good in thy eyes, and it is not for us to ask why or wherefore. 2. Let them see what he was now doing and would do with them, pursuant to this original difference. (1.) The Edomites shall be made the monuments of God's justice, and he will be glorified in their utter destruction: For Esau have I hated; I laid his mountains waste, the mountains of Seir, which were his heritage. When all that part of the world was ravaged by the Chaldean army the country of Edom was, among the rest, laid in ruins, and became a habitation for the dragons of the wilderness, so perfectly desolate was it; as was foretold, Isa. xxxiv. 6 , 11 . The Edomites had triumphed in Jerusalem's overthrow ( Ps. cxxxvii. 7 ), and therefore it was just with God to put the same cup of trembling into their hands. And, though Edom's ruins were last, yet they were lasting, and the desolation perpetual; and in this the difference was made between Jacob and Esau, and is made between the righteous and the wicked, to whom otherwise all things come alike, and there seems to be one event. Jacob's cities are laid waste, but they are rebuilt; Edom's are laid waste, and never rebuilt. The sufferings of the righteous will have an end and will end well; all their grievances will be redressed, and their sorrow turned into joy; but the sufferings of the wicked will be endless and remediless, as Edom's desolations, v. 4 . Observe here, [1.] The vain hopes of the Edomites, that they shall have their ruins repaired as well as Israel, though they had no promise to build their hope upon. They say, "It is true, we are impoverished; it is the common chance, and there is no remedy; but we will return and build the desolate places; we are resolved we will" (not so much as asking God leave); " we will whether he will or no; nay, we will do it in defiance of God's curse, and that sentence pronounced upon Edom ( Isa. xxxiv. 10 ), From generation to generation it shall lie waste. " They build presumptuously, as Hiel built Jericho in direct contradiction to the word of God ( 1 Kings xvi. 34 ), and it shall speed accordingly. Note, It is common for those whose hearts are unhumbled under humbling providences to think to make their part good against God himself, and to build, and plant, and flourish again as much as ever, though God has said that they shall be impoverished. But see, [2.] The dashing of these hopes and the disappointment of them: They say, We will build; but what says the Lord of hosts? For we are sure his word shall stand, and not theirs; and he says, First, Their attempts shall be baffled: They shall build, but I will throw down. Note, Those that walk contrary to God will find that he will walk contrary to them; for who ever hardened his heart against God and prospered? When the Jews had rejected Christ and his gospel they became Edomites, and this word was fulfilled in them; for when, in the time of the emperor Adrian, they attempted to rebuild Jerusalem, God by earthquakes and eruptions of fire threw down what they built, so that they were forced to quit the enterprise. Secondly, They shall be looked upon by all as abandoned to utter ruin. All that see them shall call them the border of wickedness, a sinful nation, incurably so, and therefore the people against whom the Lord has indignation for ever. Since their wickedness is such as will never be reformed, their desolations shall be such as are never to be repaired. Against Israel God was a little displeased ( Zech. i. 15 ), but against Edom he has indignation, and will have for ever, for they are the people of his curse, Isa. xxxiv. 5 . (2.) The Israelites shall be made the monuments of his mercy, and he will be glorified in their salvation, v. 5 . "The Edomites shall be stigmatized as a people hated of God, but your eyes shall see your doubts concerning his love to you for ever silenced; for you shall say, and have cause to say, The Lord is and will be magnified from the border of Israel, from every part and border of the land of Israel." The border of Edom is a border of wickedness, and therefore the Lord will have indignation against it for ever; but the border of Israel is a border of holiness, the border of the sanctuary ( Ps. lxxviii. 54 ), and therefore God will make it to appear (though it may for a time lie desolate) that he has mercy in store for it, and thence he will be magnified; he will give his people Israel both cause, and hearts, to praise him. When the border of Edom still remains desolate, and the border of Israel is repaired and replenished, then it will appear that God has loved Jacob. Note, [1.] Those who doubt of God's love to his people shall, sooner or later, have convincing and undeniable proofs given them of it: " your own eyes shall see what you will not believe." [2.] Deliverances out of trouble are to be reckoned proofs of God's good-will to his people, though they may be suffered to fall into trouble, Ps. xxxiv. 19 . [3.] Distinguishing favours are very obliging. If God rear up again the border of Israel, but leave the border of Edom in ruins, let no Israelite ask, for shame, Wherein hast thou loved us? [4.] The dignifying of Israel is the magnifying of the God of Israel, and, one way or other, God will have honour from his professing people. [5.] God's goodness being his glory, when he does us good we must proclaim him great, for that is magnifying him. It is an instance of his goodness that he has pleasure in the prosperity of his servants, and for this those that love his salvation say, The Lord be magnified, Ps. xxxv. 27 .

Loved you - Both personally considered and relatively, in progenitors. Us - Who have been captives, and groaned under it all our days 'till of late. Was not Esau - Did not one father beget them, and one mother bear them? I loved Jacob - I preferred him to the birthright, and this of free love. I loved his person, and his posterity.