Malaquias 1
Bob Utley · You Can Understand the Bible
Malaquias 1:1
1:1 "The oracle" The word means "utterance" or "oracle" (BDB 672 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 could represent the voice lifted to speak the emotional release of giving God's message the difficult message to give to God's people ▣ "the Lord" There are several titles for God listed in this chapter: the "Lord" equals YHWH, which is the covenant name for God, Mal. 1:1 (see Special Topic: Names for Deity, D.) "Father," Mal. 1:6 Adonai, which means "master" or "lord," Mal. 1:6 "the Lord of Hosts," which means "commander of the army of heaven," Mal. 1:4, 6, 8, 9, 10, 11, 13, 14, etc. (see Special Topic: Lord of Hosts). 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 "the King," Mal. 1:14 (cf. 1 Sam. 8:7) ▣ "to Israel" This refers to the children of Jacob who was renamed Israel (cf. Gen. 32:28; 35:10). The meaning of the name is uncertain. This title was previously used for the northern ten tribes, but after the Babylonian Exile it again became the title for the united nation. Special Topic: Israel (the name) ▣ "Malachi" See Introduction.
Malaquias 1:2-5
1:2 "I have loved you" 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: two Qal PERFECTS one Qal IMPERFECT This word speaks to the intimate personal relationship involved in covenant faith! This is what allows God to be seen as a Father (Mal. 1:6) a lover (Hosea 1-3) a near kin (Ruth, cf. Mal. 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). Special Topic: Characteristics of Israel's God ▣ "But you say" This formula (most are Qal PERFECTS) is repeated several times throughout the book (Mal. 1:2,6 [twice],12,13; 2:14 [twice],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. ▣ "How has Thou loved us" 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. 1:3 "Yet I have hated Esau" Paul quotes this in Rom. 9:13. Esau (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. "and appointed his inheritance for the jackals of the wilderness" "his inheritance for the jackals of the wilderness" "his heritage a desert for jackals" "abandoned the land to jackals" NJB, LXX "his heritage into dwellings in the wastelands" "ancestral land to desert pastures" "his territory a home for beasts of the desert" "his heritage for camps of shepherds in the wilderness" The NKJV follows the MT. The UBS Text Project, p. 429, gives "to jackals" (לתנות, BDB 1072) a "B" rating (some doubt). Other English translations support the term "to pastures" (לנות, BDB 627). The theological concept behind this statement is twofold: total destruction, no human population the presence of the demonic (i.e., cursed; see Special Topic: The Demonic in the OT) See Introduction to Obadiah for a complete list of prophecies against Edom and Special Topic: Edom and Israel. 1:4 "Though Edom says" Edom was a descendant of Esau (cf. Gen. 36:1). ▣ "They may build, but I will tear down" 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" "indignation" NRSV, TEV, NJB, REB, Peshitta "angry" "damned" "set Himself against" 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. ▣ "forever" YHWH was angry at Israel for a period (cf. Romans 9-11), but He was angry with Edom "forever." Special Topic: Forever ('olam) 1:5 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 (as Genesis 1 does to the Assyrian and Babylonian astral deities)! This text's theological significance lies in YHWH's power over other nations (cf. Job 12:23) 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. Special Topic: Monotheism "be magnified" "is magnified" NRSV, JPSOA "great is" TEV, NJB "is mighty" "has been magnified" "will be magnified" 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.
Malaquias 1:6-14
1:6 Malachi l:6 through 2:9 is Malachi's address to the priests (i.e., 6d in YHWH's name) 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). ▣ "a son" The term "son" (BDB 119) in the Old Testament can refer to. the nation of Israel ‒ Exod. 4:22-23; Deut. 14:1; Hosea 11:1; Mal. 2:10 the king of Israel ‒ 2 Sam. 7:14; Ps. 2:7; 89:26-27 the Messiah ‒ Ps. 2:7, quoted in Acts 13:33; Heb. 1:5; 5:5 angels ‒ always PLURAL; cf. Gen. 6:2; Job 1:6; 2:1 judges of Israel ‒ very rare, cf. Ps. 82:6 In this context it refers to the nation of Israel (cf. Exod. 4:22; Hosea 11:1; Isa, 1:2). Special Topic: "Sons of. . ." ▣ "if I am a father" See Special Topics below on this powerful anthropomorphic title for deity. Special Topic: Fatherhood of God Special Topic: God Described As Human ▣ "honor. . .despise" These two terms are antonyms. The word "honor" (cf. Ps. 15:4) is the term "glory" (BDB 458, see Special Topic: Glory [OT]). 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. Israel in the wilderness, Num. 15:31 Eli's son, 1 Sam. 2:30 David, 2 Sam. 12:9-10 Zedekiah, 2 Chr. 36:16 wicked Israelites, Ps. 73:20; Ezek. 16:59; 22:8 the priests, Mal. 1:6 (twice),7,12; 2:9 NASB, NRSV, TEV "respect" NKJV, JPSOA "reverence" "stands in awe" REB, LXX, Peshitta "fear" 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). Special Topic: Fear 1:7 "You are presenting defiled food upon My altar" 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 spiritual attitude of the offerers themselves. ▣ "the table of the Lord" This seems to refer to the sacrificial altar where the blood was poured (cf. Ps. 23:5). Special Topic: Altar of Sacrifice 1:8 "the blind for sacrifice" 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). NASB, NKJV, Peshitta "is it not evil?" NRSV, NJB, NET "is that not wrong?" "do you think there's nothing wrong with that?" "there is nothing wrong" "it does not matter!" "it is not evil" Rotherham "no harm!" The MT has a NOUN CONSTRUCT (BDB 34, PARTICLE OF NEGATION and BDB 948, meaning "evil," "calamity," "injury." These priests had forgotten that liturgy alone cannot please YHWH. The sacrificial system was a process for a repentant, faithful heart to seek God. Beware of the letter of the Law with no heartfelt faith! ▣ "your governor" This is a Persian term (BDB 808), which shows that we are in a post-Exilic period (cf. Hag. 1:1; Neh. 5:14). 1:9 The first two VERBS are commands showing YHWH's intense desire. "entreat," BDB 318, KB 316, Piel IMPERATIVE NASB ‒ "will you not entreat" NRSV ‒ "implore" TEV ‒ "try asking" NJB ‒ "try pleading" "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; see full note online at Exod. 33:17-23). 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. Leviticus 26; 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). 1:10 "shut the gates" 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: I am not pleased with you (Mal. 1:9) 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. ▣ "I am not pleased with you" 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. 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],32; 33:11). YHWH was willing to endure the Messiah's suffering that all may know His pleasure (cf. Isa. 53:10). 1:11 "from the rising of the sun, even unto its setting" 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. 36:22-36, which reflects "the New Covenant," cf. Jer. 31:31-34). ▣ "My name" 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). Special Topic: "The Name" of YHWH ▣ "is going to be offered" 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: it refers to the offerings of pagans (cf. Acts 10:35) it refers to the offerings of scattered Judaism it refers to eschatological offerings of the end-time people of God (see Hard Sayings of the Bible, pp. 348-349) ▣ "the Lord of Hosts" This term is used extensively in the post-Exilic books. It apparently means the captain of the army of heaven the leader of the heavenly council It is used twenty-four times in this book. Special Topic: Lord of Hosts 1:12 The PARTICIPLES in this verse are surprisingly strong and condemnatory to the post-exilic community. "profaning" (i.e., "defiling," "polluting"), BDB 320, 319, Piel PARTICIPLE, cf. Mal. 2:11; Ezek. 7:21,22; 23:39; 24:21; 44:7 "defiled," BDB 146 II, KB 169, Pual PARTICIPLE, cf. Mal. 1:7 "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)! ▣ "its fruit" This refers to the offerings placed on the altar. Part of it was burned and symbolically rose to YHWH in smoke given to the priests for food 1:13 "and you disdainly sniff at it" The "it" (MASCULINE SINGULAR) should possibly be the term "me" (i.e., YHWH, cf. Ezek. 13:19, 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. ▣ "you bring what is taken in robbery" 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. ▣ "what is lame or sick" Also refer to Mal. 1:8. 1:14 "but cursed be the swindler who has a male in his flock" The swindler referred to the Israelites who did not offer their best to God 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! NASB, NKJV, NRSV, REB, JPSOA, NET, LXX "Lord" TEV, NJB "to me" NEB, Peshitta "Lord" The UBS Text Project, p. 432, gives "Lord" and "A" rating. This is found in the Eastern Massorites but the Western Massorites have Lord (Rotherham's Emphasized Bible, p. 913, "e"). YHWH appears in this verse in the name "Lord of hosts." ▣ "I am a great King and My name is feared among the nations" 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! Special Topic: YHWH's Eternal Redemptive Plan