Malachichapter 1
14 verses · Malachi · 460 to 430 BC · The Twelve
“I have loved you,” says the LORD. But you ask, “How have You loved us?” “Was not Esau Jacob’s brother?” declares the LORD. “Yet Jacob I have loved,
Introduction
Malachi, The Twelve, Malachi Overview.
This chapter opens the last book of the prophets in the order of the Christian Bible. Its speaker is a prophet whose name means my messenger, and he speaks to Judah several generations after the return from Babylon. The temple stands again and its services run, yet the people and their priests have grown tired of the God they serve. The book is built as a string of arguments, and this chapter holds the first two. Listen for the pattern of each one, a claim from God, an objection from the hearers, and then the answer. Read it as the voice of a God who still wants honest worship.
Context
- Who
- Worshipers going through the motions in a rebuilt house that had not produced the glory they expected
- What
- The opening of Malachi, holding the first two disputations, on the LORD's love for Israel and on the priests' contempt for His altar.
- Where
- Jerusalem and its rebuilt temple, in Judah, then a small province of the Persian Empire.
- When
- The Persian period after the temple was rebuilt in about 516 BC, most likely about 460 to 430 BC near the time of Ezra and Nehemiah, since the book carries no date of its own.
- Why
- To answer a people who doubted God's love, and to call their priests back to honest worship at the altar.
Historical context
By Malachi's day the temple had been standing for decades. The excitement of Haggai and Zechariah's generation had worn off, the great promises had not visibly arrived, and worship had settled into a routine that cost as little as possible.
Show the rest of the historical context, 4 more paragraphs
The whole book is written as a dispute. God makes a statement, the people answer back, "wherein?", and God documents it. That back-and-forth format runs through all four chapters and gives the book its edge.
The first charge is about the animals. The Law required offerings without blemish; the priests were accepting blind, lame, and sick animals. The line that lands hardest is entirely practical: "offer it now unto thy governor; will he be pleased with thee?" Persian provincial governors received gifts and tribute, and nobody would dare hand a Persian official a sick goat. They were bringing God what they would be embarrassed to bring a bureaucrat.
The chapter opens with Edom as the contrast case. Edom, Esau's descendants, had cheered when Jerusalem fell. By this period Edom's homeland was being overrun and its people displaced, eventually pushed into the southern part of Judah while Arab groups took their territory. God points at those ruins and says: when they rebuild, I will throw it down.
And in the middle of a rebuke to a small province comes one of the widest statements in the Old Testament: from the rising of the sun to its going down, my name shall be great among the nations, and in every place incense shall be offered to my name.
Significance
The people's actual complaint was buried in their question, "wherein hast thou loved us?" They were poor, small, and ruled by foreigners, and they concluded God had lost interest.
Show the rest of the significance, 1 more paragraph
God's answer works from the other direction: look at how you treat the altar. Their cheap offerings were not the cause of their disappointment but the evidence of it. A table you despise is a table you no longer believe belongs to a great King.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
The site's own table in src/lib/hebraic/readings.ts sets this chapter in one prophetic reading of the annual cycle. It is read as the Haftarah of Toldot, Malachi 1:1 to 2:7, in both rites, on the Sabbath of the portion Genesis 25:19 to 28:9. A congregation keeping that cycle hears the whole of this chapter read aloud after the Torah portion of that Sabbath.
The portion and the Haftarah meet in the two brothers. The portion tells of the birth of Jacob and Esau, and Rashi's notes on the second and third verses of this chapter read the love and the hatred as the portions given to the two of them. The corpus shows the same join through the works arranged by portion. Under the third verse it carries Bereshit Rabbati, Parashat Toldot 2 and Bereshit Rabbati, Parashat Vayetze 73. Under the fourth verse it carries Bereshit Rabbati, Parashat Vayishlach 41. Under the first verse it carries Midrash Tanchuma, Yitro 11:1, under the sixth Midrash Tanchuma, Vayetzei 13:4, and under the ninth Midrash Tanchuma Buber, Ki Tisa 14:2.
How it is read
Rashi is the one commentator on this chapter whose English the corpus carries, quoted here from The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, which Sefaria reports as CC-BY. Every quotation of it is held to fifty words or fewer because the translation is modern.
He opens on the prophet's commission. The burden is "A word delivered to Malachi to bear to the children of Israel". It had been in his hand a long time before he spoke it: "It was already delivered into his hand for many days". From this the Sages taught, in a baraitha of the Mechilta, "that all the prophets stood on Mount Sinai and there the prophecies were delivered to them" (Rashi on Malachi 1:1:1 and 1:1:2).
The love of Jacob and the hatred of Esau Rashi reads as an inheritance. Jacob was given the land, "a land that all the hosts of nations desire", and Esau was pushed off to another land for his brother's sake. He explains the choice from a father's custom: "Now it is customary in the world that, if one has two sons, he selects a beautiful portion for the firstborn". Edom's boast in the fourth verse he gives as Edom's own hope, "from now on we will be rich from the spoils of Jerusalem" (Rashi on Malachi 1:2:1, 1:3:1 and 1:4:1). On the fifth verse he sets two readings side by side, his own and the Aramaic of Jonathan (Rashi on Malachi 1:5:1).
From the sixth verse the chapter turns on the priests, and Rashi names them as the ones addressed. "A son is required to honor his father, and so a slave his master and you are called sons and slaves" (Rashi on Malachi 1:6:1 and 1:6:2, the American spelling the translation carries). He reads the contempt for the altar's table as a complaint about dividing the offerings among the priests, who said "it is too much bother and toil to divide each meal offering" (Rashi on Malachi 1:7:1). Priests who offer the blemished animal cannot plead for the people, and he asks "how does it enter your mind that you can be the messengers of Israel" (Rashi on Malachi 1:9:1).
On the tenth verse he reports the Sages in Torath Kohanim (7:154). A man shuts a door or lights a lamp for a friend without asking for payment, yet the priests would do neither for God without a fee. "Surely, things that are customarily done for compensation you did not do gratis" (Rashi on Malachi 1:10:2).
The eleventh verse, on the name great among the nations and the pure offering in every place, carries two readings in one note, and Rashi keeps both. The first is from the Sages in Menachot 110a, that the nations call Him the God of the gods: "Even one who has an idol knows that He is the God Who is over all of them". The second is that the verse speaks of Israel, of the Torah scholars studying the laws of the Temple service, and that "every prayer of Israel that they pray anywhere is to Me as a pure oblation". He sets Jonathan's Aramaic beside the second (Rashi on Malachi 1:11:1).
The chapter closes on the worshipper who pleads poverty. Rashi reads the weary one as "An emaciated animal", and gives Jonathan's rendering, "This is what we have brought from our toil". The one who deceives in the last verse "Plots deceitfully, with guile, before Me" (Rashi on Malachi 1:13:1 and 1:14:1).
The corpus carries five further notes on this chapter without an English text, each marked linked because Sefaria holds no English version of the ref. They stand cited and unquoted at Ibn Ezra on Malachi 1:2:1, 1:5:1 and 1:8:1, and at Rashi on Malachi 1:4:2 and 1:7:2.
What the rabbis say
The corpus carries forty rabbinic locators on this chapter and the text of none, so each is cited and linked here rather than quoted. On the first verse it holds Bereshit Rabbah 44:6, Midrash Tanchuma, Yitro 11:1 and Shemot Rabbah 28:6. On the second verse it holds Aggadat Bereshit 62:4, Avot DeRabbi Natan, Recension B 43:21, Bamidbar Rabbah 12:4 and Bamidbar Rabbah 17:3. On the third verse it holds Bamidbar Rabbah 23:4, Bereshit Rabbah 63:7, Bereshit Rabbati, Parashat Toldot 2 and Bereshit Rabbati, Parashat Vayetze 73. On the fourth verse it holds Bamidbar Rabbah 11:1, Bamidbar Rabbah 14:1, Bereshit Rabbah 63:14 and Bereshit Rabbati, Parashat Vayishlach 41. On the fifth verse it holds Aggadat Bereshit 48:1 and Tanna DeBei Eliyahu Rabbah 13:1.
On the sixth verse it holds Ein Yaakov (Glick Edition), Sanhedrin 11:38, Midrash Tanchuma, Vayetzei 13:4, Sanhedrin 96a:14 and Shemot Rabbah 46:4. On the eighth verse it holds Bava Batra 97b:9, Chullin 90b:7, Ein Yaakov, Bava Batra 6:2 and Jerusalem Talmud Avodah Zarah 1:5:5. On the ninth verse it holds Midrash Tanchuma Buber, Ki Tisa 14:2, Shemot Rabbah 43:3 and Shemot Rabbah 45:2. On the tenth verse it holds Bamidbar Rabbah 11:6, Midrash Aggadah, Deuteronomy 3:23:11, Midrash Aggadah, Exodus 30:16:3 and Midrash Lekach Tov on Lamentations 2:7:1.
On the eleventh verse it holds Bamidbar Rabbah 13:4, Bamidbar Rabbah 16:27, Ein Yaakov, Menakhot 13:4 and Menachot 110a:5, the passage Rashi reports. On the thirteenth verse it holds Avot DeRabbi Natan, Recension B 44:6, Bava Kamma 67a:13 and Bereshit Rabbah 54:3. On the fourteenth verse it holds Midrash Lekach Tov, Numbers 28:4:1. What each of them teaches is a saying of the rabbis, and is reported as theirs wherever this site quotes one. The quotations wait on a fetch that carries the text.
Sources: Rashi, Rashi on Malachi 1:1:1 to 1:14:1, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, reported CC-BY; Ibn Ezra, Ibn Ezra on Malachi 1:2:1, 1:5:1 and 1:8:1, cited by ref because the corpus carries no English text; The Sefaria corpus, scripts/data/sources/sefaria/malachi/1.json, the 40 Talmud and Midrash locators of this chapter; The site's own files, src/lib/hebraic/readings.ts, printing the Haftarah of Toldot, Malachi 1:1 to 2:7, in both rites, and no festival reading for this book.
The heads below are this chapter's scenes. The numbered points under each are its verses.
I loved Jacob, and Esau I hated
Malachi 1:1-3
This is the burden of the word of the LORD: The title names the prophet Malachi, a Hebrew name meaning my messenger. To "I have loved you" the people answer "How have You loved us?", and the LORD points back to two brothers, Jacob and Esau. Paul quotes this election language at Romans 9:13.
Malachi 1:1
“The burden of the word of the Lord to Israel - o “The word of the Lord is heavy, because it is called a burden, yet it hath something of consolation, because it is not ‘against,’ but to Israel.”
The book opens on a declaration of love, and the people answer it with a question. The proof offered is two brothers, Jacob and Esau, whose descendants now stood in very different places. Wesley reads the love as shown to the nation and to its forefathers.
Malachi 1:2
“Esau was Jacob's brother, his twin-brother: " Yet I loved Jacob and I hated Esau, that is, took Jacob into covenant, and entailed the blessing on him and his, but refused and rejected Esau." Note, Those that are taken into covenant with God, that have the lively oracles and the means of grace committed to them, have reason to look upon these as tokens of his love.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Malachi 1:2
“THE children of Israel had passed through great trouble, but all of it was brought upon them by their own sin. Yet, in their time of trouble, God had remembered them in the greatness of His Grace and mercy. They had been carried into captivity in Babylon and there they had wept when they remembered Zion. They had been scattered over the face of the earth, but God had heard their groans and had restored them to their own land and given them a period of peace and prosperity.”
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 2782: “Love's Lamentation” (lightly modernized text, CCEL edition)Particular Baptist
Malachi 1:2
“Loved you - Both personally considered and relatively, in progenitors. Us - Who have been captives, and groaned under it all our days 'till of late. Was not Esau - Did not one father beget them, and one mother bear them?”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Cross references
Malachi 1:2
- Quoted inRomans 9:13So it is written: “Jacob I loved, but Esau I hated.”
'Jacob have I loved, but Esau have I hated' ('as it is written')
Esau I have hated: Hated here is the language of choosing, as Jamieson, Fausset and Brown explain from Luke 14:26, where the same word ranks one love above another. Edom's hill country had been laid waste. Wesley notes that Jacob's exiles came home and rebuilt, while Esau's ruins stayed ruins.
Malachi 1:3
“And I made his mountains a waste, and his heritage for the jackals of the wilderness - o Malachi attests the first stage of fulfillment of Joel’s prophecy (Joe 3:19, vol. i. pp. 214, 215), “Edom shall be a desolate wilderness.” In temporal things, Esau’s blessing was identical with Jacob’s; “the fatness of the earth and of the dew of heaven from above;” and the rich soil on the terraces of its mountain-sides, though yielding nothing now except a wild beautiful vegetation, and its deep glens, attest what they once must have been, when artificially watered and cultivated.”
1 more voice on this verse
Malachi 1:3
“His heritage - Mount Seir with the neighbouring mountains. Waste - By Nebuchadnezzar's arms five years after the sacking of Jerusalem, and whereas Jacob's captivity returned, and their cities were rebuilt, Esau's never were. The dragons - Creatures which delight in desolate places, by which the utter desolation of Esau is signified.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Malachi 1:4-5
Though Edom may say: Edom, like Judah after the exile, resolves to rebuild on ground the LORD has cursed: "We have been devastated, but we will rebuild the ruins". The LORD of Hosts replies, "They may build, but I will demolish". Verse 5 promises Israel, "You will see this with your own eyes".
Malachi 1:4
“They shall build, but I will throw down - We have already seen enough of the wickedness of the Edomites to justify the utmost severity of Divine justice against them. The pulling down predicted here was by Judas Maccabeus; see 1 Maccabees 5:65; and by John Hyrcanus; see Joseph Antiq., lib. 13 c. 9. s. 1. They shall call them, The border of wickedness - A wicked land. Among this people scarcely any trace of good could ever be noted.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Malachi 1:4
“For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still "the border of wickedness," being the resort of the marauding tribes of the desert.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
You will see this with your own eyes: Edom had watched Jerusalem fall with pleasure, as Albert Barnes notes, and now Judah would watch Edom's rebuilding fail. What the people see will answer their question. Adam Clarke reads their confession as the LORD magnified by kindness in Israel and by judgment beyond its borders.
Malachi 1:5
“And your eyes shall see - Malicious pleasure in looking on at the misery of Judaea and Jerusalem, had been a special sin of Edom: now God would show Judah the fruit of its reversal, and His goodness toward themselves.”
2 more voices on this verse
Malachi 1:5
“7 Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the L ORD is contemptible. 8 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 L ORD of hosts.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Malachi 1:5
“Your eyes - Ye Israelites shall see, in your succeeding generations, that: - The Lord will be magnified - By his kindness in Israel, and his judgments beyond.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
A son honors his father: where then is my honor?
Malachi 1:6-8
The LORD argues from the household: "A son honors his father, and a servant his master". If He is father and master, the priests owe Him honor and fear, yet they ask how they have despised His name. He names it at once, "presenting defiled food on My altar".
Malachi 1:6
“Be obedient to your bishop and obey him as your spiritual father. Sons love and slaves fear. "If I am a father," he says, "where is my honor? And if I am a master, where is my fear?" In your case one man combines in himself many titles to your respect. He is at once monk, bishop and uncle. But the bishops also should know themselves to be priests, not lords. Let them render to the clergy the honor that is their due that the clergy may offer to them the respect which belongs to bishops.”
Jerome · written before 420 · LETTER 52.7patristic
2 more voices on this verse
Malachi 1:6
“He addresses the priests because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "despising His name." Wherein have we despised, &c.--The same captious spirit of self-satisfied insensibility as prompted their question (Mal 1:2), "Wherein hast Thou loved us?" They are blind alike to God's love and their own guilt.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Malachi 1:6
“O priests - Had undutifulness been found among the ignorant people, it might have been a little excusable. But you, O priests, whose business is to know me, have like Eli's sons despised me yourselves, and made others do so too.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
presenting defiled food on My altar: Food here means the sacrifices, and the table of the LORD is the altar, as Jamieson, Fausset and Brown explain from Leviticus 21:8. Their contempt showed in what they laid on it. Matthew Henry notes that nothing profanes God's name more than the misconduct of the priests who serve it.
Malachi 1:7
“Offering polluted bread upon Mine altar - This, continuing on the words, “despisers of My Name,” , is the answer to their question, “Wherein have we despised Thy Name?” “Bread” might stand, in itself, either for the showbread, or for the מנחה minchāh, meal-offering, which was the necessary accompaniment of sacrifices and sometimes the whole.”
1 more voice on this verse
Malachi 1:7
“There cannot be a greater provocation to God than the profanation of his name; for it is holy and reverend. His purity cannot be polluted by us, for he is unspotted, but his name may be profaned; and nothing profanes it more than the misconduct of priests, whose business it is to do honour to it.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
blind animals for sacrifice: The law of Leviticus 22:22 barred the blind, the injured and the sick from the altar, as John Gill notes. The test the LORD sets is ordinary courtesy. Jamieson, Fausset and Brown observe a governor would take such a gift as an insult, yet the priests offered it to God.
Malachi 1:8
“And if ye offer the blind for sacrifice, is it not evil?.... Certainly it is, according to the law in Lev 22:22 or, as Kimchi interprets it, when they bring to you a lamb that is blind for sacrifice to offer it up, ye say, this is not evil; but it is good to offer it up, because the table is contemptible.”
2 more voices on this verse
Malachi 1:8
“Offer it now unto thy governor - פחת pechath, a word signifying a lieutenant, or viceroy, among the Chaldeans, Syrians, and Persians; for neither at this time, nor ever after, was there a king in Israel.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Malachi 1:8
“Your earthly ruler would feel insulted, if offered by you the offering with which ye put off God (see Le 22:22, 24). is it not evil?--MAURER translates, "There is no evil," in your opinion, in such an offering; it is quite good enough for such a purpose.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Malachi 1:9-10
The call "But ask now for God’s favor" is irony, since the offerings are why favor is withheld. The LORD would rather one of them "shut the temple doors" than kindle "useless fires on My altar". Verse 11 then sets the pure offerings of the nations against theirs.
Malachi 1:9
“And now entreat, I pray you, God o that He will be gracious unto you - This is not a call to repentance, for he assumes that God would not accept them.”
1 more voice on this verse
Malachi 1:9
“We must see how much God's judgments are by our means, and be awakened thereby to be earnest with him to return in mercy; and, if we take not this course, how can we think he should regard our persons? He declares his resolution both to secure the glory of his own name and to reckon with those who profane it.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
shut the temple doors: The LORD would rather see the temple closed than kept open for worship He will not accept. Their altar fires win nothing. Matthew Henry observes that God had respect to Abel first and then to his offering, so the worshipper is weighed before the gift.
Malachi 1:10
“DRUSIUS and MAURER translate, "Would that there were absolutely some one of you who would shut the doors of the temple (that is, of the inner court, in which was the altar of burnt offerings), and that ye would not kindle fire on My altar in vain!" Better no sacrifices than vain ones (Isa 1:11-15).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Malachi 1:10
“Who is there even among you that would shut the doors for nought?.... Either of the temple, as the Targum and Jarchi; for at each of the gates of the temple there were porters appointed in David's time, 1Ch 26:1 and who were paid for their service: or of the court, as Kimchi; the court of the priests where the offerings were brought.”
Malachi 1:10
“Who is - among you - From this we learn that there was not one sincere or honest priest among them. They were selfish and worldly; and so basely so, that not one of them would even kindle a fire on the hearth of the altar unless he were paid for it.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
A great name among the nations, but a cursed deceiver
My name will be great among the nations: The LORD promises, "My name will be great among the nations," with "incense and pure offerings". Readers divide over whether the verse describes worship already offered among the nations or Gentile worship still future to Malachi. Either way, verses 12 to 14 set that honor against the priests of Judah.
Malachi 1:11
“For from the rising of the sun even unto the going down of the same,.... From east to west, which is all habitable; not so north and south, as Kimchi observes, the extremes of which are not habitable.”
3 more voices on this verse
Malachi 1:11
“For - The form of words does not express whether this declaration relates to the present or the future. It is a vivid present, such as is often used to describe the future. But the things spoken of show it to be future. The Jewish sacrifices had defects, partly incidental, partly inherent. Incidental were those, with which the prophet had upbraided them; inherent (apart from their mere typical character) that they never could be the religion of the world, since they were locally fixed at Jerusalem.”
Malachi 1:11
“Incense - A law term for a gospel duty, and under this type are contained the prayers and praises, nay, the whole gospel-worship. A pure offering - Both sincere, in opposition to hypocrisy, and holy, in opposition to impurity, superstition and idolatry.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Malachi 1:11
“It might be said, "If these are not the worshippers whom God will accept, then he has no worshippers." As if he must make the best of their service, or else he would have no service done him; and then what will he do for his great name? But let him alone for that; though Israel be not faithful, be not gathered, yet God will be glorious.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Malachi 1:12-14
Verse 12 turns to the priests, "But you profane it," calling the LORD's table defiled and its food contemptible. They call the service a nuisance and bring what is "stolen, lame, or sick". The LORD answers as "a great King," whose name "is to be feared among the nations".
Malachi 1:12
“Renewal of the charge in Mal 1:7. fruit . . . meat--the offerings of the people. The "fruit" is the produce of the altar, on which the priests subsisted. They did not literally say, The Lord's table is contemptible; but their acts virtually said so.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Malachi 1:12
“Ye say - By your deportment. Is polluted - Not a sacred thing. His meat - Either the meat which fell to the priest's share, or the portion which was laid upon the altar.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
The priests call the service a burden and turn up their noses at the altar. Wesley reads the complaint as weariness at keeping every point of the law. Jamieson, Fausset and Brown add that a torn animal was unfit even to eat under Exodus 22:31, much less to offer.
Malachi 1:13
“Wherein have I wearied thee? But their own wicked hearts made it a weariness; and they were, as Doeg, detained before the Lord; they would rather have been any where else. Note, Those are highly injurious, both to God and themselves, who are weary of his service and worship, and snuff at it.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
cursed is the deceiver: The curse falls on a worshipper who vows the best of his flock and brings the worst. Wesley calls him a hypocrite who seems to give the best while putting God off with the worst. He is a great King, and the nations will fear His name.
Malachi 1:14
“Cursed be the deceiver - Those who act thus, as they cannot elude God’s notice, so neither shall they escape his curse. And voweth, and sacrificeth - a corrupt thing - The history of Ananias and Sapphira, Act 5:1, etc., is a complete comment on this. It was high time to break up this corrupt service; and after this time God does not appear to have paid any regard to it, for he sent them no other prophet.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Malachi 1:14
“The deceiver - The hypocrite that would seem to offer a sacrifice of the best, but puts God off with the worst. A male - A perfect male, such as God requireth.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Keep studying
Studies6
Places1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The form and classifications
the site's Malachi guide, src/components/book/guides/malachi/MalachiGuide.tsx, the six disputations table, disputations I and II.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Carl Friedrich Keil, The Twelve Minor Prophets; Edward Bouverie Pusey, The Minor Prophets: A Commentary; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jamieson, Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentaries on the Twelve Minor Prophets; John Gill; John Wesley, Explanatory Notes upon the Old Testament and Matthew Henry, Commentary on the Whole Bible.