Malachi is a very important individual who was prophesying at a dividing point in history, but not much is known about him. The prophets before him had come and gone but the people have not really changed. The priests were corrupt and the people weren’t much better. He is the last of the prophets and is seen as the “seal” of the prophetic message. Malachi means “my messenger” and some scholars believe he was born in the territory of Zebulon. The time of his prophesying is contested but it may have been written around Nehemiah’s second arrival in Jerusalem about 432 BC. The Temple had been rebuilt and the walls of Jerusalem had been completed in Nehemiah’s first visit. We know the rubble needed to be removed before any of this rebuilding could be done. Spiritually, this also refers to how we need to remove the rubble before any rebuilding in our lives can begin. This book also alludes to the return of the people after the great dispersion in the day of the Lord. Malachi’s message will mirror the concerns of Nehemiah addressing true worship in the Temple, Sabbath observance, and the custom of Jewish men marrying foreign, pagan wives.
Mal 1.1-14 tells us about the love of Yehovah for Israel, but the gratitude that was due to him for all he has done for them was missing, and he gives examples.
v 1…The oracle (burden, prophecy) of the word of the Lord (Yehovah) to Israel through Malachi.
v 2…” I have loved you,” says the Lord. But you say “How hast thou loved us (you destroyed the city and the Temple, and many have died or were scattered into captivity)?” “Was not Esau Jacob’s brother,” declares the Lord. “Yet I have loved Jacob (by contrast and election, Esau/Edom was inferior and would serve Jacob);
v 3…but I have hated Esau (in the sense of the fact that he was not elected or chosen to receive the promise; love and hate are relative terms) and I have made his mountains a desolation, and his inheritance (was appointed) for jackals of the wilderness (to prove his sovereignty and distinction of God’s love by Israel’s election).”
v 4…Though Edom (Esau) says, ‘We have been beaten down, but we will return and build up the ruins (but they will never recover or rebuild);’ thus says the Lord of hosts (Yehovah tzavoat meaning “Yehovah of the armies”; when Yehovah uses this term he is coming from a military position of power), “They may rebuild, but I will tear down (Edom will never recover their former power and wealth); and will call them the wicked territory, and the people toward whom the Lord is indignant (angry) forever.
v 5…And your eyes will see this and you will say, ‘The Lord be magnified over the borders of Israel (it will be proof that Yehovah had chosen, or loved, Israel over Esau, and that his wrath is upon them and the land for their iniquities).’
v 6…”A son loves his father and a servant his master. Then if I am a father (to you), where is my honor? If I am your master, where is my respect? says the Lord of hosts to you, O priests, who despise my name (this reproof applies not only to the priests but to the whole nation; he lays down a basic truth here which no one can doubt). But you say, ‘How have we despised thy name?’
v 7…”You are presenting (they knew better) defiled food upon my altar (the flesh of the korbanot-Lev 21.6-8, 17-the “food” of God; this is in the sense of a covenantal meal. When one sins he goes to the Temple as a continuing testimony and rededication back to their covenantal partner at the covenantal center in a “zevach” or celebratory feast).” But you say, ‘How have we defiled thee?’ In that you say, “The table of the Lord is to be despised.”
v 8…But when you present the blind for sacrifice, is it not evil? And when you present the lame and sick, is it not evil? Why not offer it to your governor? Would he be pleased with you (and thank you or have respect for it)? Or would he receive you kindly?” says the Lord of hosts.
v 9…”But now, supplicate (pray) the face of God, that he may have a compassion (graciousness) to us? With such an offering on your part, will he receive any of you kindly?” says the Lord of hosts (will he show you favor and grant any of your requests).
v 10…Oh that there was one among you who would shut the gates (of the inner court where the altar stood), that you might not uselessly kindle (fire or light) on my altar! I am not pleased with you,” says the Lord of hosts, “nor will I accept an offering from you (your hands).
v 11…For from the rising of the sun even to its setting, my name shall be great among the nations (this is prophetic) and in every place incense (seen as prayer-Psa 141.2; John 4.20-24) shall be offered to my name, and a pure grain offering (alluding to true worship, in contrast to the defiled animals and offerings being given now); for my name shall be great among the nations,” says the Lord of hosts.
v 12…”But you are profaning it (his name), in that you say, ‘The table of the Lord (altar) is defiled, and as for its fruit, its food is to despised (they manifest their contempt for the altar by offering defiled offerings).’
v 13…You also say, ‘My, how wearisome it is (the “Avodah” or service of the altar; it was a burden for them, not an honor)!’ And you disdainfully sniff (blow) at it,” says the Lord of hosts, “and you bring what was taken by robbery (a crime; again showing contempt), and lame or sick; so you bring the offering! Should I receive that from your hands ?” says the Lord.
v 14…”But cursed be the swindler (deceiver) who has a male in his flock (without spot or blemish as the Torah requires), and vows it (to give it), but sacrifices a blemished animal to the Lord, for I am a great king (the reason for the curse),” says the Lord of hosts, “and my name is feared among the nations (because of his judgments among them-they knew history; to offer a blemished animal offends the majesty of Yehovah the king).”
Leave a Reply