Malachi 1 Study Notes

1:2 To motivate God’s demand for proper worship (vv. 6-14), for marital faithfulness (2:10b-17), and for wholehearted commitment to God signified by acknowledging his ownership of all they had (3:7-4:6), the Lord reminded the people in 1:2-5 of his faithful love throughout their history (Jr 31:3). But Judah disputed God’s love, showing they had allowed life’s trials to blind them to his faithfulness and loving presence. Such spiritual depletion was at the root of not only Israel’s insulting religious rites (Mal 1:6-14), but also the moral decay and spiritual indifference that Malachi described.

1:3-5 God’s love had been abundantly demonstrated in recent history, in contrast to his dealings with the nation of Edom (descended from Jacob’s twin brother, Gn 25). Someday Israel would no longer doubt his love (Mal 1:5; cp. Jr 31:33-34; 33:8-11; Zch 12:10). God had demonstrated his love by choosing Israel out of all the nations for an intimate relationship (Ex 19:4; Dt 7:6) and by his subsequent faithfulness. “I loved Jacob” refers to God’s choosing him over Esau as recipient and instrument of his blessing (Gn 25:23; Rm 9:10-13) as well as to God’s enduring love for Jacob’s descendants. God hated Esau insomuch as he did not choose to make a covenant of blessing with him and his descendants (the Edomites) but instead destroyed them for their rebellion. That nation was noted for its pride, treachery, greed, and violence (Jr 49:7-22; Am 1:9-12; Obadiah). Although God disciplined Israel severely, he did not destroy them completely (Neh 9:31; Jr 31:3) as he had done with Edom.

1:6 The only appropriate response to God’s holiness is fear, which is essential to wisdom (Pr 1:7; Mc 6:9) and true faith (Is 33:6; 50:10), as well as wholehearted devotion and obedience.

1:7 The temple altar is compared to a divinely hosted dinner table, a symbol of hospitality and relationship (Ezk 44:16). Their casual attitude toward the altar betrayed how little the people valued their relationship with God.

1:8-9 They were bringing to their God what they wouldn’t dare offer their governor. Besides, these offerings were in violation of the Mosaic law (Lv 22:18-25; Dt 15:21). Judging the acceptability of sacrifices was the priest’s responsibility (Lv 27:11-12,14). Plead for God’s favor in v. 9 is ironic and is understood as a kind of condition. Both the questions here are assumed to have a negative reply.

1:10 King Ahaz in earlier years had shut the temple doors to pursue the worship of idols (2Ch 28:24). Religious activity not rooted in humble adoration of God as the source of all goodness and authority is not only useless “fig-leaf religion” but is repulsive to him because it slanders his character (Pr 15:8; Is 1:10-17; Am 5:21-23; Rm 14:23; Heb 11:6).

1:11-14 A time is coming when even Gentiles everywhere will recognize the Lord’s greatness and worship him (Is 59:19; Ezk 36:20-36; 39:7; Mt 8:11-12; Rm 11:11-12). But God’s own children, his kingdom of priests who were to mediate his grace to the nations, were profaning his name. God’s “name” is his nature, character, and worth as he reveals it in his words and acts (Gn 16:13; 17:5; 22:14; Ex 33:19; 1Kg 8:43). Those who claim to belong to him (“bear [his] name,” Dt 28:10; 2Ch 7:14; Is 43:7) proclaim his character in both their worship (the phrase “call on the name of the Lord” [Gn 4:26; 21:33] refers to praise or worship [Gn 12:8; Dt 32:3] as well as petition) and their behavior. If their worship or behavior misrepresents God’s holy character, it “profanes” his name. This desecrates him, damages his reputation, brings him disgrace, and will not be tolerated (Lv 22). This is what Israel had done before the exile and was doing again.