COMMENTARY ON MALACHI


LESSON NUMBER 8


 Mal 1:13 “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. 14 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.” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Malachi 1:13-14)


 

 

 

WHEN RELIGION IS A BURDEN

 

 

INTRODUCTIONWhen the Lord confronts wickedness, particularly among those upon whom He has expended much labor, it is not glossed. When He reasons with those whose iniquities are as crimson, it is not brief or cursory. Sometimes it appears to me that this is exactly the opposite of the manner in which many professing Christians think. The fact that they want us to gloss over their wayward manners, treating them gently and with little disdain, suggests that is precisely the way they imagine that God looks at them. However, our text exposes us to the real God, and to the extensive manner in which he addresses those who have sinned against Him. We have New Covenant examples of such manners in the treatment of Ananas and Sapphira (Acts 5:1-10), and the fornicator at Corinth (1 Cor 5:1-13). There was also the propensity to Law among the Galatians (Gal 1:6-10; 2:16-18; 3:1-4:31), and the reversion to Law that was taking place among the Hebrew believers (Heb 5:11-6:9). And what about the way in which Jesus addressed the faltering churches in Asia? (Rev 2:1-2:7,12-3:5,14-20). Never did the Lord treat defection among those who had identity with Him as though it was minor, or normal – something that was not accompanied with danger and eternal jeopardy. All such assumptions arise from the dulness created by transgression. Sin causes the conscience to become seared, the heart hard, and the conscience defiled. Soft speech cannot be used in such cases, because there is no real sensitivity to the Lord. That is why He speaks with such candor and sternness to those who have sinned against the truth – as in this very text.

 

WHAT A WEARINESS IT IS!

               Malachi 1:13 “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.”

 

               The Lord continues his reasoning with the priests directly, and the children of Israel indirectly. He begins with the priests because they had received more, and were responsible for more. They had been ordained to “put difference between holy and unholy, and between unclean and clean” (Lev 10:10). However, as Ezekiel had said years earlier, Israel’s “priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean” (Ezek 22:26).

 

               Again, when God calls sinners to “reason together” with Him (Isa 1:18), He is not inviting them to a dialog, or a two-way conversation. He is not asking for explanation from them. Rather, He will peruse their heart, tell them what He finds, and call upon them to change their ways.

 

               WHAT A WEARINESS IS IT! Other versions read, “how tiresome it is,” NASB “what a burden,” NIV “what a nuisance!,” CSB “These services are troublesome,” SEPTUAGINT “It's too hard to serve the LORD,” NLT “what a bother,” TNK “it’s too difficult to serve the Lord,” LIVING and “what a drudgery and weariness this is.” AMPLIFIED

 

               The responsibilities connected with the altar were demanding. Wood has to be placed upon the altar “in order,” and in a certain arrangement NASB (Lev 1:6-7). The fire on the altar had to be kept burning (Lev 6:12). Sacrifices were cut in pieces and placed in order upon it (Lev 1:12). The entrails and legs of some sacrifices had to be washed with water (Lev 1:9,13). Whole burnt offerings had to be hoisted onto the altar – carcases of rams (Ex 29:18), and cattle (Lev 1:2-4). The fat of cows, sheep, and goats was burned upon the altar (Num 18:17). Blood was placed on the horns of the altar (Ex 29:12; Lev 4:18), sprinkled round about the altar (Lev 8:19), and poured out at the bottom of the altar (Lev 8:15). After wringing off the heads of turtle doves, and burning them upon the altar, their blood was to be wrung out “at the side of the altar” (Lev 1:15). Peace offerings consisted of the fat covering the inwards, the two kidneys and the fat upon them, and the lobe attached to the liver (Lev 3:5). There were daily burnt offerings (Num 28:24), both morning (Lev 6:12) and evening (2 Chron 13:11); Sabbath burnt offerings (Num 28:9); and monthly burnt offerings (Num 28:11). In addition to these, there were offerings related to the consecration of priests (Ex 29:22-27), the cleansing of lepers (Lev 14:20), and other ceremonial cleansing (Lev 15:15).

 

               In addition to all of these requirements, the sacrifice that was offered had to be suitable – a male of the first year, and without any spot of blemish (Lev 23:12; Num 19:2; 28:3). Some offerings involved multiple sacrifices: i.e. 9 bullocks, 2 rams, and 14 lambs (Num 29:26); 1 bullock and 2 rams (Ex 29:1); 2 oxen, 5 rams, 5 goats, and 5 lambs (Num 7:17); and 13 young bullocks, 2 rams, and 14 lambs (Num 29:13).

 

               YE HAVE SNUFFED AT IT. Other versions read, “sneered,” NKJV “disdainfully sniff,” NASB “sniff at it contemptuously,” NIV “sniff at me,” NRSV “let out your breath at it,” BBE “scorn it,” CSB “puffed at it,” DARBY “sniff at it in disgust,” GWN and “turn up your nose at it.” NET

 

               The idea here is that their religious service was distasteful and burdensome to them. Their heart was not in it, and therefore they found no pleasure in what they were doing. Had it not been required of them by Divine law, they would never have entertained the faintest notion to do this. They did not view their sin as reprehensible. They entertained no remorse for it, and therefore the entire sacrificial system was burdensome and repulsive to them. It was nothing more than arduous and contemptible labor.

 

               WHAT THEY BROUGHT TO GOD. They brought “the torn.” Some versions interpret this to mean what was “taken by robbery,” NASB or torn away from someone else, as in Isa 61:8: “I hate robbery for burnt offering.” I do not believe that is the meaning, for it does not blend well with the other descriptions: “lame” and “sick.” It was the nature of the offering that was the point, not how it was procured. Other versions read, “cut about by beasts,” BBE “torn victims,’ SEPTUAGINT and “injured.” NIB The “lame” had a physical handicap or abnormality, and “the sick” were diseased and in a state of deterioration. In all three descriptions, the animal offered was unacceptable to the owner, yet he thought it suitable for the Lord. Such animals would never be offered in the marketplace, or used to barter, or given as a gift to anyone else. Yet, these people presumed to offer such reprehensible sacrifices to the God of heaven.

 

               SHOULD GOD ACCEPT IT? The Lord asks a telling question: “Should I accept this of your hand?” or “Should I receive that from your hand?” And, how is a man answer that question? Is there any revealed trait of God that would suggest He is pleased with such miserable sacrifices? Not only were the sacrifices themselves unacceptable, but they were offered out of a sense of unpleasing compulsion. It should not surprise us that the idea is still extant among men that God will receive whatever is offered to Him, regardless of its nature and motive.

 

CURSED BE THE DECEIVER

               1:14a “But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing . . . ”

 

               The Lord does not wait for a response from either the priests or the people. Their hearts and minds are corrupt, and they cannot present a suitable answer. Therefore, the Lord ceases to reason with the priests, and simply asserts the real situation – one that cannot be changed.

 

               CURSED BE THE DECEIVER! Other versions read, “the swindler,” NASB “the cheat,” NIV “the false man,” BBE “deceitful man,” DOUAY “he that dealeth craftily,” JPS “the hypocrite,” NET “the rogue,” NJB and “the cheating deceiver.” AMPLIFIED A “deceiver” is one who acts deceitfully – knowing what he has done, that his work is not acceptable, and yet doing it willingly. He throws a cloak of religiosity over it, as though he is making every effort to fulfill the will of the Lord – like Saul disobeying the Lord, yet saying “I have performed the commandment of the LORD” (1 Sam 15:13). Although sins like that of Saul and the priests of Israel are committed in a full awareness of what is actually being done, with the passing of time such transgressors are convinced they really have done nothing wrong. It is the nature of sin to work such deception within the transgressor. By way of comparison, when squarely confronted with his sin, a spiritually sensitive person will confess, “Against Thee, Thee only, have I sinned, and done this evil in Thy sight” (Psa 51:4).

 

               Where such an acknowledgment is not found, the curse of God is brought against the transgressor. The curse of God involves an initiative against the offender. Grace is withheld, and the anger of the Lord focuses upon the sinner. The text does not say “cursed shall be,” but “cursed is!” Among the first words spoken to Adam and Eve were cursed is the ground for thy sake” (Gen 3:17). Paul uses this same language in a description of those who continue to serve God upon the basis of law, after redemption is provided in Christ Jesus: “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Gal 3:10).

 

               There is such a thing as being “condemned already” (John 3:18). Such was the state of those deceivers who attempted to fulfill their vow to God with unacceptable sacrifices.

 

               HE HAD SOMETHING TO GIVE, AND DID NOT. The complexity of the situation is now made known. The individuals who brought torn, sick, and diseased sacrifices to God actually had in their flocks animals that could have been offered acceptably – a proper “male” animal; i.e., one of “the first year, without blemish” (Lev 9:3). Of course, those of sincere heart, knowing what was required by God, would have so raised their flocks as to ensure suitable sacrificial animals were among them. Here, however, is a case where the people chose to keep the best for themselves, while offering to God what was unacceptable for their own use.

 

               INSTEAD, HE VOWED. Other versions read, “takes a vow,” NKJV “vows it,” NASB “vows to give it,” NIV and “vows to offer it.” AMPLIFIED Prior to the time of the offering, the deceiver vows, or commits himself to, sacrifice this acceptable animal from his flock to the Lord. However, now that the time of the offering has come, the sacrifice of this suitable animal is not seen as advantageous. The individual prefers to keep the best for himself, and give the worst to the Lord. He does not say with David, “unto Thee shall the vow be performed” (Psa 65:1). He chooses to ignore the Divine mandate: “Vow, and pay unto the LORD your God” (Psa 76:11). Now that the person is faced with what he had promised, he sees his situation differently. What he wants now supercedes what God has required. His will is now the preeminent will. For this reason, the curse of the Almighty is upon him.

 

               HE SACRIFICED A CORRUPT THING. Other versions read, “sacrifices to the Lord what is blemished,” NKJV “sacrifices a blemished animal,” NASB “gives to the Lord a damaged thing,” BBE “sacrifices a defective animal,” CSB and “yet sacrifices to the [sovereign] Lord a blemished or diseased thing!” AMPLIFIED Something that is “corrupt” is marred, spoiled, injured, or ruined. So far as God is concerned, it is disqualified from holy usage.

 

               The parallel for those in Christ is abundantly apparent. We are not required to bring sacrificial animals to the Lord – but there is a “body” that we are required to offer. It is our own, and it is to be presented as a “living sacrifice,” or a sacrifice of life, “holy and acceptable” (Rom 12:1). A body that has been prostituted – given to pleasure and personal gratification – is not acceptable to God. When bodies are employed as a mere vehicle for self-satisfaction, they cannot be presented to God, anymore than Israel could present “the torn, the lame, and the sick.”

 

               What can really be said of those who insist on giving a rested and refreshed body to their employer, but a tired and wasted one to the Lord? How does the Lord look upon a person who is willingly zealous to meet the requirements of his employer, or the government, yet takes no account of what is required to worship the Lord in spirit and in truth (John 4:23-24)? Is it really legalistic to strive to “walk worthy of the Lord unto all pleasing” (Col 1:10)? It seems to me that we are living in a time when the religious perspective that is being developed by the leaders is that God is really easy to please, and will receive anything men offer to Him.

 

FOR I AM A GREAT KING

               1:14b “ . . . for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen.”

 

               God has reasoned with the priests, and now He is declaring real conclusions to them. He has told them what they and the people have really done, and He has given them no opportunity to offer an explanation. This is because He has perceived their hearts – their motives, their desires, and their preferences. Now He will show them how their response has absolutely contradicted reality. It will narrow down to the fact that they have become ignorant of who He really is. They have conducted their lives within the framework of pure imagination.

 

               I AM A GREAT KING. Every translation reads the same way: “I am a great King!” This kind of affirmation is frequently stated in Scripture. “The Lord is King forever” (Psa 10:16). “The King of glory” (Psa 24:9). “He is a great King over all the earth” (Psa 47:2). “The King of all the earth” (Psa 47:7). “The great King above all gods” (Psa 95:3). “The Lord, the King” (Psa 98:6). “The King, the Lord of hosts” (Isa 6:5). “I am the Lord . . . your King” (Isa 43:15). “The Lord, the King of Israel” (Isa 44:6). “He is the living God, and an everlasting King” (Jer 10:10). “The King eternal” (1 Tim 1:17). “The King of kings” (1 Tim 6:16). “King of saints” (Rev 15:3).

 

               The term “King” means “royal,” (magnificent and superior), “a foundation of power; sovereign,” STRONG’S “Leader, Commander, Lord,” THAYER and “possessing supreme power to rule.” FRIBERG As a “great King,” God is answerable to no one. His Word takes the precedence over all other words, and His will is superior in every sense, and subvervient to no other will or desire. God is not like a King: He is “a great King.” This is not merely how we ought to view Him. This is what He is, and any failure to so perceive Him is, in fact, sin and transgression. It is not possible to think of God in any way that contradicts who He really is, and yet be acceptable with Him. We may be wrong about people, even though that is not preferable – but we cannot be wrong about God!

 

               The priests and the people of Israel had not conducted themselves before God as though He was the King – King of the whole earth, as well as their own King. By saying He was a “great King,” the Lord means He was more excellent, and distinguished from all other “kings” – the “King of kings” (1 Tim 6:15). Yet, His own people had treated Him with less regard than they would treat their earthly governor (Mal 1:8). Just how innocent is it for the people to whom God has revealed Himself to act in such a manner?

 

               Now, in Christ Jesus, this aspect of God has been further defined and expounded, so that there should be not so much as a speck of doubt concerning His absolute superiority. He has not only affirmed that transcendence, but has confirmed it in the removal of sin (Heb 9:26), the destruction of the devil (Heb 2:L14), the plundering of principalities and powers (Col 2:15), and the reconciling of the world unto Himself (2 Cor 5:18-20). For anyone professing identity with Him through Christ Jesus to treat the Lord as though He was not “a great King” is unconscionable. It is evidence of inexcusable ignorance, and a willing departure from the truth. Men should reason that if Israel’s conduct toward God was unacceptable while they stood within a dimly lit Old Covenant, what can be said of the conduct of those who are standing in the New Covenant, where “the Sun of righteousness” has risen (Mal 4:2), yet fail to take into account the greatness of the God and Father of our Lord Jesus Christ.

 

               MY NAME IS DREADFUL. Other versions read, “is to be feared,” NKJV “is reverenced,” NRSV “is terrible,” ASV “is respected,” CJB “will be feared,” CSB “is glorious,” SEPTUAGINT “is awesome,” NET “inspires awe,” NJB and “is terrible and to be [reverently] feared.” AMPLIFIED

 

               This is the response of “the heathen,” or “the nations” with whom God had no covenant. The Egyptians saw the working of the Lord and feared Him, begging the Israelites to leave their country (Ex 12:33). The people of Jericho heard of the working of the Lord in Israel’s deliverance from Egypt, and their hearts melted (Josh 10-11). After witnessing the works of God, Nebuchadnezzar said to the world, “And all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth” (Dan 4:35). Darius saw the works of God and published a world-wide edict declaring “That in every dominion of my kingdom men tremble and fear before the God of Daniel: for He is the living God, and steadfast for ever, and His kingdom that which shall not be destroyed, and his dominion shall be even unto the end” (Dan 6:26). Cyrus the Persian referred to the Lord as “The Lord God of heaven and earth” (Ezra 1:1). As compared with Israel, the heathen had only been exposed to a limited revelation of God. Yet, they feared and reverenced the God of Israel, when Israel itself did not.

 

               All of this confirms that being dull toward God is never excusable – especially among those to whom He has revealed Himself. What can be said of our time – a time in which God has revealed more of Himself than at any other time. Yet many of those who profess identity with Him are even less responsive than the Israelites and their priests. The response of the Lord to this kind of inconsistency will be proportionate to the amount of revelation that has been vouchsafed to men. Since that revelation has been given, men must make it their business to know it.