Down to Earth But Heavenly Minded

What does Malachi Chapter 1 mean?

Malachi is an excellent example of how sophisticated Old Testament poetry can be. Modern chapter and verse divisions don’t accurately capture the structure used in this book. Malachi brings three primary messages, addressed to different groups of people. Each message is further divided into two halves, for six total “oracles” within the book. Each message half / oracle is a mirror-image of the concepts mentioned in the first half. As a result, the subject matter of Malachi flows back and forth between ideas, reversing through themes after reaching a main point.

The first of the three main messages in Malachi includes all of chapter 1 and the first nine verses of chapter 2. These messages are presented in the form of a dialogue, where God’s messenger accuses Israel of various sins. In response to almost all of these, Israel responds with indifference and ignorance: “how have we done that?”

“Malachi” literally means, “My Messenger,” so this may or may not be the name of a particular person (Malachi 1:1). Since the priests were supposed to be the messengers of God, attributing these words to God’s messenger is a wake-up call to the priesthood. Further supporting this point is that the first portion of Malachi (Malachi 1:1—2:9🙂 is directed at the priests.

The first accusation given to Israel is simply that God has “loved” them (Malachi 1:2). In other words, God has cared for and protected them. For perspective, Malachi refers to the fate of the nation of Edom. Jacob, the father of the nation of Israel, and Esau, the father of the nation of Edom, were brothers. As prophesied in Obadiah, Edom was destroyed for their many sins (Malachi 1:3–4). Even though Israel has been persecuted and scattered, God has kept them alive and intact. The same was not true of Israel’s national “brother.” This is given as proof that God has shown more favor to Israel than other people.

The priests are specifically accused of “despising [God’s] name.” They do this by offering unacceptable sacrifices (Malachi 1:6–7). The priests had been given detailed instructions by Moses on proper sacrifices (Leviticus 22:17–33). Instead, they were offering sick, crippled, or otherwise impure animals. The quality of their offerings was so poor that even a human government official would not have taken them (Malachi 1:8). Likewise, their attitude is bitter and lazy (Malachi 1:13). These are both an insult to God.

God’s response to this is a rejection of Israel’s worship. In fact, God says He would rather the priests offer no sacrifices at all, rather than improper ones (Malachi 1:10). The sin of bringing God apathetic, selfish, or profane worship is worse than offering no worship at all.

This chapter also includes a combined prophecy and threat to Israel, regarding the Gentiles. Israel knew they were the “chosen nation” of God. The Gentiles, all the non-Jewish people, were not. When God says that He will be worshipped, in purity, by the unclean Gentiles, this is a slap in the face to Israel.

Verses 13 and 14 demonstrate the general apathy of Israel. The priests, in particular, know the right things to do. They are aware of the proper sacrifices, and the right way to teach the people. But they see these as too much trouble (Malachi 1:13). Men routinely make promises to God that they don’t keep for selfish reasons (Malachi 1:14).

Even in this condemnation, God’s mercy is evident. The penalty for profaning God’s holiness, in the Old Testament, is death (Numbers 18:32). Despite their disregard for Him, God is still trying to reach His people, for their own benefit.

Chapter Context
Malachi’s structure is complex, and chapter divisions are not helpful in seeing the pattern. There are three primary messages in this book, the first running from Malachi 1:2 through Malachi 2:9. Most of chapter one is the first message, directed to the priests of Israel. This is an important first step, since the priests were responsible for teaching the people. Failures by the priests would inevitably lead to failures by the people. The second and third messages are delivered more generally to the nation of Israel.

Verse by Verse

Verse 1. The oracle of the word of the Lord to Israel by Malachi.

The name “Malachi” literally means “My Messenger,” so this might not be the name of a specific person. The choice of this name is interesting, for several reasons. First, the priests were meant to be the messengers of God to the people. As this chapter explains, they are failing in that regard. So, for the message to come from God’s self-titled “messenger” highlights the difference between those who do and do not follow God’s will.

Second, this will be the last prophetic lesson given to Israel for four centuries. After that will come John the Baptist, the “messenger” predicted in Malachi 3:1 and Isaiah 40:3. This long period of quiet is bracketed on both ends by people specifically referred to as God’s messengers.

This verse also begins with an interesting word, mas’sa, translated as an “oracle” or “burden.” The Hebrew word implies the idea of “raising” something, as one would raise an alarm. Or, of “carrying” something. This is a word often used in Old Testament prophecies (Habakkuk 1:1; Nahum 1:1; Isaiah 13:1). Typically, this word is used to set up a message that is threatening or dangerous (Zechariah 9:1; Isaiah 14:28).

Context Summary
Malachi 1:1–5 introduces this prophecy as one from Malachi, meaning ”My Messenger.” This passage summarizes the basic spiritual problem facing Israel: apathy. God has shown His love for them, but they don’t recognize it anymore. To show how He has loved them, Malachi points to the destruction of Edom. Israel has suffered, but God has kept them through those struggles. Edom, on the other hand, has been obliterated. God’s chosen people have sinned, but they haven’t been destroyed, which is an act of God’s love and mercy towards them.

Verse 2. “I have loved you,” says the Lord. But you say, “How have you loved us?” “Is not Esau Jacob ‘s brother?” declares the Lord. “Yet I have loved Jacob

Malachi takes the form of a dialogue, where God’s messenger delivers accusations, and Israel responds with doubt. In this verse, God declares that He has “loved” Israel. As used in the Old Testament, this implies more than mere feelings. It is a statement that God has actively worked for the good of the Jewish people. Israel seems to see no such love.

At this point in history, Israel had been attacked several times by Babylon. Jerusalem had been sacked, the temple destroyed, and many people taken captive. When Malachi was written, the people had been allowed to rebuild, but they were still under the control of a foreign enemy. They were bitter, angry, and eager to see the Promised One appear. The fact that Israel questions God’s love is not only a sign of their angst, but shows a lack of trust in God.

Verses 2 through 5 explain God’s love for Israel by contrasting it to the fate of Edom. Jacob and Esau were brothers, and became the fathers of the nations of Israel and Edom. Israel is sour over their oppression by Babylon, a judgment brought on them by God. Edom, on the other hand, was judged by God through complete destruction. The fact that Israel still exists is proof that God has favored them over other people.

Verse 3. but Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert.”

Verses 2 through 5 contrast the destruction of Edom with the survival of Israel. Esau was the father of the nation of Edom. His brother, Jacob, was the father of the nation of Israel. These nations are as closely related as possible. However, God has not favored Edom the way He has Israel. The prophet Obadiah predicted the destruction of Edom (Obadiah 1:1–9), in judgment for their sins (Obadiah 1:10–14). The reference here to Edom’s cities being abandoned shows that Obadiah’s prophecy has been fulfilled. Israel’s struggles have also been the result of their sins, but God has kept them alive and intact.

This is an example of the ancient use of extreme contrasts. In English, the terms “love” and “hate” have an emotional impact. They imply completely opposite attitudes. In biblical use, this is not always the case (Romans 9:10–13). Here, the extremes are meant to show a clear contrast between God’s actions, not His emotions, towards two different nations. God has loved Israel in the sense that He has given great blessing and care to them. In contrast, He has destroyed Edom for their sins.

Verse 4. If Edom says, “We are shattered but we will rebuild the ruins,” the Lord of hosts says, “They may build, but I will tear down, and they will be called ‘the wicked country,’ and ‘the people with whom the Lord is angry forever.’”

Israel has been attacked and defeated many times by their enemies, at this point in history. They are able to rebuild Jerusalem and the temple only with the permission of Babylon. When God declares His love for Israel in verse 2, the response of Israel is to say, “how?” As a poor, oppressed, and weak nation, many Jews would have rejected the claim that God was “loving” them.

God shows His love by contrasting it to the fate of Edom. That nation, judged by God for sin (Obadiah 1:10–14), was totally destroyed. Here, God specifically says that He will not allow Edom to rebuild. Their cities will remain empty and Edom will never be allowed to return. Israel may have been defeated and oppressed, but God had preserved them alive, allowed them to come back to their homes, and given them a way to rebuild. Despite the fact that these two nations were closely related (Malachi 1:2), God has done much more to protect the future of Israel than He has Edom.

Verse 5. Your own eyes shall see this, and you shall say, “Great is the Lord beyond the border of Israel!”

Part of Israel’s spiritual apathy is their tendency to doubt God. Almost every time Malachi brings up their sin, Israel responds with disbelief. In verses 2 through 5, God has explained how His destruction of Edom is proof of His love for Israel. Instead of allowing them to be obliterated, as happened to Edom, He has preserved them. They may be oppressed and unhappy, but they have a future. Even though Edom was a closely-related nation, they have not been given this chance (Malachi 1:2–3).

Malachi’s purpose here is to explain to Israel that God is not just the God of the Jews, but of all people. His choice to allow Babylon to attack Israel, His destruction of Edom, and the return of Israel to Jerusalem are all examples of God acting in the world. God intervenes, not merely within the borders of Israel, but on the entire earth, in order to make His promises true.

Verse 6. “A son honors his father, and a servant his master. If then I am a father, where is my honor? And if I am a master, where is my fear? says the Lord of hosts to you, O priests, who despise my name. But you say, ‘How have we despised your name?’

Normal human experience tells us that fathers ought to be respected by their sons. The same is true of those who serve with respect to their superiors. Since that’s obvious between different people, it ought to be all the more obvious between people and God. There is no possible excuse for disrespect when the guilty ones are priests—the very people given the most knowledge of God and His expectations. This is similar to the accusation Jesus will make of Israel’s religious leaders in Matthew chapter 23.

The allegation here is that these well-informed men are “despising” the name of God. As in verses 2 and 3, the extreme here is meant to show a contrast. The priests “despise” the name of God in the sense that they don’t give Him the honor He is due. In addition, the response shows a lack of trust in God. The expression of doubt—”how?”—proves that Israel is not only far from God, they are indifferent to Him. They even doubt the truth of His words.

Verse 7 will explain the specific sin of the priesthood. The disrespect of the priests is summarized in their incorrect, apathetic sacrifices. Old Testament law was clear about the kind of offerings God expected (Leviticus 22:17–33). One modern application of this passage is to consider the obligations required of spiritual leaders (2 Peter 2:1). Church leaders are placed under higher scrutiny, since they have a great influence on the discipleship of others (James 3:1; Malachi 2:7).

Context Summary
Malachi 1:6—2:9 is directed specifically at the priests of Israel. Despite having knowledge of the Old Testament Law, they are offering improper sacrifices to God. Instead of following the requirements for pure offerings, they are sacrificing animals so defective that a mere politician would not accept them. This shows their apathy and disrespect towards God. In response, God warns that He will be praised properly, even if it’s by the Gentiles, even if it’s in spite of His own chosen people. This includes a threat to humiliate the priesthood, if they don’t lead the people as they have been instructed.

Verse 7. By offering polluted food upon my altar. But you say, ‘How have we polluted you?’ By saying that the Lord ‘s table may be despised.

Leviticus 22:17–33 gave detailed instructions on proper sacrifices. Leviticus 21:6 specifically said that failing to follow these instructions would be to “profane the name” of God. Rather than follow these instructions, these priests in Malachi’s time were offering improper—spiritually polluted—animals at the temple. This would have included sick, lame, or blemished animals. According to Malachi 1:8, these were not merely minor flaws. The animals being offered were so obviously inferior that they wouldn’t have been accepted by other people, let alone God.

The reference to “the Lord’s table” here is a reference to the altar of sacrifice, as mentioned earlier in verse 7. This is not the acacia wood table from the tabernacle mentioned in Exodus 25:23. Whether the literal altar, or the general concept of sacrifices, Malachi is referring to the contents of the offerings being brought by the priests. By using inferior and inappropriate animals, the priests are showing profound disrespect to God.

This passage also explains God’s attitude towards those in positions of spiritual leadership today. The more we know about God, and the greater the responsibility we take on, the more scrutiny we are under (James 3:1). Leading people astray, especially through apathy or disrespect for God, is a serious sin (Matthew 18:6; Galatians 1:8; 1 Timothy 6:3–5).

Verse 8. When you offer blind animals in sacrifice, is that not evil? And when you offer those that are lame or sick, is that not evil? Present that to your governor; will he accept you or show you favor? says the Lord of hosts.

Apparently, the priests were sacrificing animals forbidden by the Law. Leviticus 22:22 explicitly says that blind animals are not to be offered. Neither are lame or diseased animals. Yet, these are the kinds of offerings being brought. The point being made is that the priests know what the correct sacrifices are. This section of Malachi is addressed to Israel’s spiritual leaders, who are being both lazy and disrespectful in their duties.

Making the point even more clear is the reference to politicians. If a human leader would reject these animals as unfit gifts, how can the priests think God would find them worthy? This again speaks to the level of disrespect being shown. To give God what other people wouldn’t want, instead of what He deserves, is a clear sign of contempt.

Interestingly, the word translated “governor” here is not a Hebrew term. Rather, it is Persian: pechah. This is a Babylonian term, representing the nation Israel was still subject to. This means Israel is bringing sacrifices to their God which are less worthy than those brought to their oppressors!

Applying this to modern life suggests the question of priorities. Are we giving God the best, or just what’s left? Would God consider our efforts for Him worthy, or are we bringing something that even other people would find sub-par?

Verse 9. And now entreat the favor of God, that he may be gracious to us. With such a gift from your hand, will he show favor to any of you? says the Lord of hosts.

Malachi is criticizing the priests for offering improper sacrifices to God. In fact, what they are offering is explicitly forbidden by Old Testament Law. Even worse than that, these animals are flawed enough that even other people would reject them as an offering (Malachi 1:8). This is part of the first message of this prophecy, accusing Israel’s priesthood of being disrespectful and indifferent towards God.

Here, Malachi asks a rhetorical question. Of course, if one brings an insulting offering, they can’t expect the favor of God. Part of Israel’s spiritual problem at this point in history is bitterness. They have been defeated by foreign nations, and are suffering economic troubles. Rather than look at the entire context of their covenant with God, the Jewish people are blaming God for their mistakes. They have even begun to forget all God has done to preserve them from destruction (Malachi 1:2). This accusation is part of their hardship: they’re “despising” God and His temple, but demanding that He favor them at the same time.

Verse 10. Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from your hand.

The priests are well aware of the proper sacrifices (Leviticus 22:17–33). However, they are indifferent and offer animals which even another person would not accept (Malachi 1:8). This is insulting to God, who certainly deserves better.

This verse presents a shocking claim from God. In short, He would rather see no worship at all than to be worshipped in lazy and offensive ways. Once again, though, this is something we easily see paralleled in human experience. Being offered a “gift” which is thoughtless or inappropriate is actually more offensive than being given nothing at all. This is an important stance to consider as we examine our relationship to God. Worship is about more than just going through the right motions; the Bible often speaks against legalism (James 2:10). However, the attitude of apathy or disrespect leads to improper worship.

Bringing the wrong sacrifices wasn’t Israel’s root problem. It was only a symptom of a greater spiritual disease.

Verse 11. For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the Lord of hosts.

There are some disagreements about whether this verse should be rendered in the present tense or the future tense. Theologically, only the future tense makes sense. At this point in history, proper sacrifices could only be made at the temple, and pagan nations had no such place to worship God. Likewise, the Hebrew construction suggests that these future offerings will be “brought” from all places, not literally “offered in” all places.

God has just told Israel that He would rather they stop offering Him any sacrifices at all, rather than bringing insultingly flawed animals. This verse brings in God’s eventual honor from the Gentiles—non-Jews—which would have been a slap in the face to Israel. As God’s chosen people, they had been given special treatment by God. Here, however, God is telling them that “pure” offerings, unlike Israel’s impure sacrifices, will be offered by the—supposedly—unclean Gentiles.

In short, God is reminding Israel that He will be properly worshipped, even if that worship comes from those outside of Israel. He will be given honor, even if that happens in spite of Israel (Romans 3:1–8). Someday, those outside of God’s chosen people will recognize God for who He is, and give Him the worship He is due (Zechariah 14:9).

Verse 12. But you profane it when you say that the Lord ‘s table is polluted, and its fruit, that is, its food may be despised.

This passage of Malachi is a condemnation of Israel’s priests, for failing to bring the proper sacrifices to God. As seen in verse 10, God would prefer to see no offerings rather than apathetic or impure ones. The actions of the priests were simply the natural outcome of their attitudes, which verse 12 makes clear. Prior verses focused on the priests’ failures in rituals. This passage describes their failures in relationship to God.

The attitude of the priests itself is a form of disrespect to God. Even they know the correct behavior, they see proper sacrifice as too much trouble (Malachi 1:13). The effect of their mindset is described using the Hebrew word mehal’lehim’, which implies a “staining,” “wounding,” or “polluting.” In other words, God is not only being insulted, His reputation is being damaged among other people. This is as true today as it was then—when the world sees a so-called believer treating God with contempt, it demeans Him.

The New Testament will echo this error in more specific terms in James 4:17. Those who know what is right to do, and don’t do it, are sinning as much as those who purposefully do evil.

Verse 13. But you say, ‘What a weariness this is,’ and you snort at it, says the Lord of hosts. You bring what has been taken by violence or is lame or sick, and this you bring as your offering! Shall I accept that from your hand? says the Lord.

The first message from Malachi is directed at the priests, and focuses on their improper sacrifices. Recent verses have addressed the insulting attitude of Israel’s spiritual leaders. This is so degrading to God that He would rather they simply stop offering sacrifices completely (Malachi 1:10). Verse 12 has stated that the priests’ careless disrespect for God has “profaned” His name, meaning it has been degraded and insulted.

This verse explains part of the flaw in the priests’ mindset. Bringing the correct sacrifices is harder than offering whatever is laying around. Diligently following God is more challenging than laziness and selfishness. And yet, the priests choose not to honor God, since doing so is “weariness.” Once again, this has application for our lives today. Sneering at God’s will, or His honor, when it conflicts with our preferences is a dangerous mindset.

God’s point here is the same as given in verse 10: improper offerings will not be accepted. This has been expanded to include not merely the physical sacrifice, but the attitude with which it has been brought. God will not honor actions that contradict His will, or His word. At the same time, He will not honor actions which come from impure motives or an arrogant heart. What we do and how we think are unavoidably intertwined.

Verse 14. Cursed be the cheat who has a male in his flock, and vows it, and yet sacrifices to the Lord what is blemished. For I am a great King, says the Lord of hosts, and my name will be feared among the nations.

A major factor in Israel’s sin is the fact that they have everything necessary to properly honor God. And yet, out of laziness, bitterness, and apathy, they insult God by bringing impure offerings. According to this verse, those who promise God a proper offering, then substitute something less, are actually “cheating” Him. This is certainly immoral, but it’s also disrespectful. In modern terms, this is known as a bait-and-switch, where what’s delivered is much less than what was promised. Attempting this scam implies that the victim is too weak, stupid, or gullible to be worth fair dealings.

Applied to God, this is unbelievably arrogant. According to verse 10, God would prefer to see no worship at all rather than worship which comes in impure form, or from an impure heart. The attitude expressed here shows another facet of why. Giving God less than He is due, as though He were a sucker to take advantage of, is both immoral and degrading.

As was warned in verse 11, God will be properly honored, with or without Israel. “The nations,” as used here, means the Gentiles, or all of the non-Jewish people of the world. Predicting that these non-believing and unclean people will one day respect God, while His own chosen people are insulting Him, is meant to shame Israel’s spiritual leaders.

End of Malachi Chapter 1

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