Chapter 1

(Verses 1 through 5) The burden of the word of the LORD to Israel by Malachi. I have loved you, saith the LORD. Yet ye say, Wherein hast Thou loved us? Was nor Esau Jacob’s brother? saith the LORD: yet I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. 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. And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel .

The people of Israel had become so indifferent to the LORD that when He said to them, “I have loved you,” their eyes were closed to the evidence of His love. They asked, “Wherein have you loved us?” In spite of all He had done for them, they could not see the evidence of His love. He then called their attention to a truth with which they were already familiar, but failed to consider. “Was not Esau Jacob’s brother? yet I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.” Many people will tell us even today that the LORD loves everyone in the whole world just alike. And if one refers them to this scripture, or others that set forth the same truth, they will say that “hate,” as used here does not mean “hate” as we usually use it. They say that it only means that the LORD only loved Esau a little less than Jacob. Even if this were granted, there would still be a difference in His love for Jacob, and that for Esau. But, since the LORD says, “And ( I ) laid his mountain and his heritage waste for the dragons of the wilderness,” one would be forced to think that here “hate” carries at least a portion of the meaning we usually associate with it. The LORD further declares that though they may rebuild their desolate places, He will throw them down, so that they shall be known as “The people against whom the LORD hath indignation for ever.” This seems to prove the point without further argument. And, in contrast He says to Israel , “And your eyes shall see, and ye shall say, “The LORD will be magnified from the border of Israel .” There seems to be no need of further proof.

(Verses 6 through 12) A son honoureth his father, and a servant his master: if then I be a father, where is Mine honour? and if I be a master, where is My fear? saith the LORD of hosts unto you, O priests that despise My name. And ye say, Wherein have we despised Thy name? Ye offer polluted bread upon Mine altar; and ye say, Wherein have we polluted Thee? In that ye say the table of the LORD is contemptible. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts. Who is there even among you that would shut the doors for nought? Neither do ye kindle fire on Mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down of the same My name shall be great among the Gentiles; and in every place incense shall be offered unto My name, and a pure offering: for My name shall be great among the heathen.

The LORD tells these priests (And the priests are the ones to whom He is here speaking.) that a father will be honored by his son, and a master will be feared by his servant. Yet, though they claim to be the sons and servants of the LORD, they neither honor nor fear Him. Instead they despise His name. Yet they cannot understand why such an accusation is made against them. He answers them very clearly. First, they even offer polluted, or defiled bread upon His altar, knowing that His law requires all offerings to be undefiled. They declare their contempt for the table of the LORD. When they offer a sacrifice, it is an animal that is sick, blind, or lame, all of which are, by the law, prohibited from being used as sacrifice. He tells them to offer such to their governor, and see if he will be pleased with such. Of course they knew, without trying this, what the answer would be. They have become so indifferent to His service that none of them would close the doors of the house of the LORD, or kindle a fire upon His altar without demanding pay for the act. As a result of this, He says, “I have no pleasure in you---neither will I accept an offering at your hand.” Notice that, even though He has no pleasure in them, and will not accept an offering from them, He does not say anything about hating them, as He has said about Esau. Now He declares that His name shall be great among the Gentiles and the heathen throughout the whole world, “from the rising of the sun even unto the going down of the same.” In every place both incense and a pure offering shall be offered unto His name. This may have some reference to the coming of the Christ, and the spreading of the gospel throughout the world. But its primary focus is on the time after the LORD has restored Israel , and brought all her enemies under subjection.

(Verses 12 through 14) But ye have profaned it, in that ye say, The table of the LORD is polluted; and the fruit thereof, even His meat, is contemptible. Ye said also, Behold, what a weariness is it? And ye have snuffed at it, saith the LORD of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD. But cursed be the deceiver which hath in his flock a male, and voweth, and sacrificeth unto the LORD a corrupt thing: for I am a great King, saith the LORD of hosts, and My name is dreadful among the heathen.

Thus the LORD concludes His controversy against the priests. Later He will give them a commandment concerning what they are to do. They have so departed from serving Him that everything they do is nothing but ritual, and even that is not according to the rules the LORD has given for His service. So He pronounces a curse upon any one who for a vow or a sacrifice brings an unfit animal to offer unto Him. His law requires that any animal that is to be offered to Him in sacrifice be perfect, so far as natural perfection is concerned. It cannot be sick, lame , or blind, and neither can it even have any blemish. The LORD declares that not only is He a great King, but that His name is dreadful even among the heathen. Why then should His chosen people, and especially their priests, treat Him with such disdain?

(Verses 1 through 8) And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto My name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that My covenant might be with Levi, saith the LORD of hosts. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared Me, and was afraid before My name. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with Me in peace and equity, and did turn many away from iniquity. For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.

The LORD begins His commandment to the priests. He tells them at the beginning that if they do not give heed to it and “lay it to heart” He will send a curse upon them. Then He declares that He has already cursed them, because they have not laid this to heart. One might wonder why He would say they do not lay it to heart, since He is only now giving this commandment to them. The reason is that He long ago gave them all the necessary commandments for the execution of their work in His service; and they have not kept them. And in addition to this, He knows the hearts of all men, including these priests. He declares that He will corrupt their seed. Sometimes “seed” is used to refer to children, instead of such seed as one would plant in a field. And in this instance, that seems to be its meaning. For this corrupting of their seed will so embarrass them as if the refuse of their solemn feasts were thrown in their faces. And they will be taken away with this refuse. When this takes place, they will know that He is the One Who has sent this commandment to them. They will know that His covenant was not with them, but with Levi. Then He tells them why it was with Levi. “My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared before Me, and was afraid before My name.” As we look back at what has been said before, we see that these priests neither honored Him as a father nor feared Him as a master. They in no wise measured up to Levi. “The law of truth was in his mouth, and iniquity was not found in his lips: he walked with Me in peace and equity, and did turn many away from iniquity.” On the other hand, these priests have turned many away from the service of the LORD by calling His table contemptible, and offering defiled sacrifices on His altar. He now tells them what is the priest’s office. “For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.” And in this these priests have completely failed.

(Verses 8 through 10) But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts. Therefore have I also made you contemptible and base before all the people, according as ye have not kept My ways, but have been partial in the law. Have we not all one Father? Hath not God created us? Why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?

In verses 8 and 9 the LORD declares that these priests have departed out of His way, and by their partiality in administering the law, have caused many to stumble at the law, for they have corrupted the covenant of the LORD. He has therefore made them contemptible in the sight of all the people. By their failure to properly serve the LORD, and teach His law in truth, they have completely lost the honor that should be with the office of priest. In verse 10, it seems that the prophet is appalled at the situation. He first asks, “Have we not all one Father? Hath not God created us?” The only answer to these questions is an affirmative. As Creator, God is indeed the Father of all. Then he asks , upon the basis of this, “Why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?” As we look upon the world to day, we are brought to ask the same question again.

(Verses 11 through 13) Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem ; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god. The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts. And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that He regardeth not the offering any more, or receiveth it with good will at your hand.

 Malachi now declares that, not only have the priests turned away from serving the LORD, but Judah , the whole nation, has committed an abomination in Israel and Jerusalem . Judah had loved the holiness of the LORD. But now he has turned away from the LORD, and “married the daughter of a strange god.” That is, they have fallen into idolatry. And the LORD will surely cut off all who do such, whether a teacher, a scholar, or one who offers an offering to the LORD, that is, a priest. Whereas when one makes an offering to the LORD, he should do so with joy, they have been covering the altar of the LORD with tears and weeping, and thus defiling it. They have carried on this practice until now the LORD will no longer regard their offerings, or accept them from them.

(Verses 14 through 16) Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That He might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. For the LORD, the God of Israel, saith that He hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.

The question is asked, “Wherefore?” That is, why did the LORD become so aroused against Judah that He would no longer regard or accept their offerings? The answer is that the LORD is witness between Judah and “the wife of his youth,” against whom he has been unfaithful, or has “dealt treacherously.” For the key to this, go back to the abomination that has been committed in Israel and Jerusalem . “For Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.” Although the LORD has never been in favor of divorce and re-marriage, that is not what is under consideration in this text. The real subject is Judah ’s departure from the LORD to serve idols. This the LORD calls “dealing treacherously against the wife of his covenant.” He then asks, “And did not he make one?” Certainly he did. See Exodus 19:5-8. After the LORD had presented His covenant to Israel , “all the people answered together, and said, “All that the LORD hath spoken we will do.” The LORD says, “Yet had he the residue of the spirit. And wherefore one? That He might seek a godly seed.” When Judah entered into this covenant he had the residue of the spirit. Why then was there only one covenant? The LORD was seeking a godly seed. That seed is, of course our Lord, the Christ. For He did come of the line of Judah , according to the flesh. Now the declaration is made, “For the LORD, the God of Israel, saith that He hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.” That is, let none of you turn away from the LORD, and worship idols.

(Verse 17) Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied Him? When ye say, Every one that doeth evil is good in the sight of the LORD, and He delighteth in them: or, Where is the God of judgment?

The prophet declares that they have wearied the LORD. But they could not understand how they had done so. Therefore he answers them, reminding them of what they have been saying. The first thing of which he reminds them is something that seems to be very popular today. They had said, “Every one that doeth evil is good in the sight of the LORD, and He delighteth in him.” Today we are constantly hearing someone say, “The LORD loves everyone, and in his sight one is just as good as another. He gives each one the same chance. He even loves the wicked, and has provided salvation for them, if they will only accept it.” Is not this a declaration that even those who do evil are still good in the sight of the LORD, and He delights in them, and wants them to accept His wonderful offer to them.. The two seem to be essentially the same. And the Prophet says that such words weary the LORD. Then, we sometimes hear someone saying that the LORD ought to come and bring judgment upon the wickedness of the world. Is not this also approximately the same as questioning where He is while such is going on. He doesn’t approve of this either.

(Verses 1 through 3) Behold, I will send My messenger, and he shall prepare the way before Me: and the LORD, Whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, Whom ye delight in, behold, He shall come, saith the LORD of hosts. But who may abide the day of His coming? And who shall stand when He appeareth? For He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.

This has long been held, and rightly so, as a prophecy of the coming of the Christ. But it covers much more than His first advent. (Actually, verse 1, down to the colon, is a prophecy of the coming of John the Baptist.) Verse 1 does announce His coming to His holy temple, as is recorded in the gospel records. His anger at the money changers, and the buyers and sellers in the temple may be considered as indicating the answer to the two questions in verse 2. Yet His actions at that time are only a preview of what He will do when “He shall sit as a refiner and purifier of silver: He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.” A study of the gospel records will show that this has not yet been brought to pass. But it will, when Israel is restored, as He has promised.

(Verses 4 through 6) Then shall the offering of Judah and Israel be pleasant unto the LORD, as in the years of old, and as in former years. And I will come near to you in judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the LORD of hosts. For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.

When the LORD shall thus purify the sons of Levi, they will be able to make an offering to the LORD in righteousness; and that offering will be pleasant to Him, as were the offerings of former years. That is, the years before they turned away after idols. When He comes at that time, He will be a swift witness against, that is, He will quickly destroy, all of these evil ones He mentions. All of these evils are so well known that none should wonder who it is that He will destroy. It might be well to remark that, although the LORD hates, and has issued His commandments against natural adultery, perhaps, the adultery against which He speaks here is what is called spiritual adultery, the turning away from the LORD to worship and serve idols. And the swearers to whom He refers are those who take false oaths. That is, they will not do that to which they have committed themselves by an oath. Verse 6 is a statement that is very often taken out of context. And sometimes it seems to be used as an excuse for us to continue on in our sins, because since for His own immutability the LORD spared the “sons of Jacob,” surely He will continue to spare us. That is a totally false doctrine. He is only declaring that His immutability is all that has prevented the “sons of Jacob” from being totally wiped out. He has spared, and will spare a remnant of them, not because they are righteous, but because He will not break His word.

(Verses 7 through 12) Even from the days of your fathers ye are gone away from Mine ordinances, and have not kept them. Return unto Me, and I will return unto you, saith the LORD of hosts. But ye say, Wherein shall we return? Will a man rob God? Yet ye have robbed Me. But ye say, Wherein have we robbed Thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed Me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.

The LORD reminds Israel that they have, even from the days of their fathers, been guilty of turning away from His commandments and ordinances. They have always been rebellious, and disobedient to His word. Yet He says, “Return unto Me, and I will return unto you.” The present day religious world likes to try to address this offer to the entire world, in spite of its specific address being to the “sons of Jacob.” Yet, if allowed to so address it, could they hope for any better response than that of the sons of Jacob? Their answer is, “Wherein shall we return?” The significance of this answer is that they did not think they had ever left the LORD. It is very similar to the answer the Jews made to Jesus when He told them that the truth would make them free. (John 8:33) “They answered Him, ‘We be Abraham’s seed, and were never in bondage to any man: how sayest Thou, “Ye shall be made free?”’” They overlooked two outstanding points. First, He was not speaking of being in bondage to man, but to ignorance. And, second, they lied about having never been in bondage. At that moment the Romans held them in the bondage of occupation. Although they had some local officers of their own, these served only by the permission of Rome . Those whom the LORD here addresses don’t believe they have ever left the LORD. So to them it is foolishness to speak of returning to Him. In addition to this, they have robbed God. The question is, “Wherein have we robbed Thee?” That is, “What have we done that can be considered robbing God?” The answer is obvious. They have not continued bringing in their tithes and offerings. This is another text that modern religionists like to quote to prove that we should still pay tithes, just as they did in the Old Testament times. But instead of being obligated to pay tithes, Christians are to present their “bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” That is we owe, not only all we have, but all we are to the LORD. But under the law the Jews were to pay tithes. And evidently this had been for some time neglected. Because of their robbing Him thus, the whole nation is cursed with a curse. Yet the LORD sets a proposition before them. Let them prove Him by this test. Let them bring all, not part, of their tithes and offerings to Him, as they have been commanded to do. Then He will open the windows of heaven, and pour out upon them such a blessing that there will not be room enough to receive it. If they will do this, He will cause them to prosper in all they undertake. And all nations will see it, and declare them blessed of the LORD: for their whole land will be a delight to all.

(Verses 13 through 15) Your words have been stout against Me, saith the LORD. Yet ye say, What have we spoken so much against Thee? Ye have said, It is vain to serve God: and what profit is it that we have kept His ordinance, and that we have walked mournfully before the LORD of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.

This is the same trap into which many professed Christians fall today. They become careless in their service to God, even turning away to the things of the world, but still thinking that they are doing a great job of serving Him. They lose their perspective concerning the things around them. They may even have a few set backs, whether in financial matters, health, or in some other field. Then they begin to say that there is no profit in serving the LORD. They forget that it is only by His mercy that things are not worse with them. If we were given what we deserve, we would be in terrible straits. But when one begins to ask, “What profit is it that we have kept His ordinance, and that we have walked mournfully before the LORD of hosts,” he needs to take a closer look at whether he has kept the ordinance of the LORD as he ought. He may have missed it somewhere. It is obvious that these Israelites had missed it. They had even begun to consider the proud, or arrogant, as the ones that are blessed, or happy. They even claimed that those who were wicked were the ones who received the greater blessings, and that even those that tempted God were delivered, while they who thought themselves to be such great servants of the LORD were left behind. What terrible ideas self pity will bring upon us!

(Verses 16 through 18) Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before Him for them that feared the LORD, and that thought upon His name. And they shall be Mine, saith the LORD of hosts, in that day when I make up My jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.

There were, evidently, among the “sons of Jacob” some that really did fear the LORD. For he says, “Then they that feared the LORD spake often one to another.” It seems that the LORD’S speech to them took effect upon some, those who did fear the LORD. Nothing is said about what these talked to each other about. But inasmuch as only those who feared the LORD are mentioned, one would think that their likely subject would be the LORD and His word. And for those who did fear Him, and think upon His name, there was a “book of remembrance” written before the LORD. Although the LORD cannot forget, that He might give the greater assurance to those who fear Him, He caused this book of remembrance to be written before Him, that they might be assured that they are forever remembered. And in the day that He makes up His jewels, He will spare them, “as a man spareth his own son that serveth him,” that is, an obedient son. At that time those who return can discern between the one who serves the LORD and the one who does not. They may be confused about it now, as in verses 14 and 15; but in that day all will be made clear.

(Verses 1 through 3) For behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. But unto you that fear My name shall the Sun of righteousness arise with healing in His wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.

Thus the LORD declares that there is a terrible day coming for the wicked, such that it will completely burn them up, leaving them “neither root nor branch.” But, on the other hand, those who fear the name of the LORD will be made to rejoice. For “the Sun of righteous shall arise with healing in His wings.” This is not a prophecy of the Son of God coming into this world to, by His death on the cross, redeem His people. It looks beyond that by far. It is a reference to the eternal happiness of those who fear the name of the LORD. There will be such healing in His wings that none who receive it will ever know any more sickness, pain , death , or sin. “They shall go forth, and grow up as calves of the stall.” They shall have all their cares taken away forever. There is nothing that anymore symbolizes freedom from care than a young calf released from the stall, as he runs and jumps around, simply rejoicing in life itself. From verses 1 and 3, some may have tried to teach that the wicked will be burned up in such a manner that they will be completely annihilated, thus destroying the teaching that there is eternal punishment for the wicked. However that idea is completely denied by many other scriptures. What is here indicated is that they will be so far removed from any possibility of ever disturbing the righteous anymore, that they will amount to no more than ashes under the feet of the righteous. For none of them will be left to ever cause trouble again.

(Verse 4) Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel , with the statutes and judgments.

Having comforted those who fear the name of the LORD, He now commands them to remember the law that He commanded His servant Moses for all Israel . This law, though given to Moses, was not for him alone, but for all Israel . They were all under its statutes and judgments, none of which are to be forgotten.

(Verses 5 and 6) Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

Although, the Lord in answer to the question His disciples asked Him concerning why the scribes said that Elijah had to come before the Messiah could come, identified John the Baptist as having come as Elijah, there is yet another appearance of Elijah set forth here. For here He says, “I will send Elijah the prophet before the coming of the great and dreadful day of the LORD.” Although John came as the voice crying in the wilderness, and thus in the spirit and power of Elijah, Elijah’s personal appearing will be just before the “great and dreadful day of the LORD,” the day of the judgment of this world. Early Christians believed and taught that Elijah is one of the two witnesses that will prophecy in the time of the beast . See Revelation 11. “And He shall turn the hearts of the fathers to the children, and the heart of the children to the fathers, lest I come and smite the earth with a curse.” This may refer partly to the work of John the Baptist, and partly to the witness of Revelation 11.