Charles Ellicott Commentary Malachi 1

1-5. These verses are introductory to the whole prophecy. God had shown His love to Israel; Israel ought to have made a proper return, but, on the contrary, Israel had abused God’s loving-kindness.

(1) The burden. See Notes on Isaiah 13:1; Jeremiah 23:33–40; Zechariah 9:1; Zechariah 12:1.

Malachi. See Introduction.

I have loved (Malachi 1:2) — that is, shown abundant proof of my love. The prophet goes on to show how God has demonstrated such great proofs of His love.

Was not Esau Jacob’s brother? (Malachi 1:2) — And would one not suppose from that fact that they would have similar privileges? But not so.

I loved Jacob, and I hated Esau... (Malachi 1:2–3) — The ethical reason for God’s love of Jacob and hatred of Esau is not touched upon here, nor is it necessary to the argument. It is God’s love for Israel that the prophet wishes to dwell on, and he mentions the hatred towards Esau merely for the sake of a strong contrast.

The nations, Israel and Edom, are referred to here, not the individuals Jacob and Esau. This passage receives a graphic illustration from the words of Psalm 137:7, composed after the return from the captivity: “Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof.”

(On St. Paul’s application of the words of Malachi, see the notes on Romans 9:13.)

Laid his mountains... waste... (Malachi 1:3) — It is a somewhat disputed point to what historical fact this refers. But, on the whole, we may reasonably infer from Jeremiah 49:7, 17-21, compared with Jeremiah 25:9, 21, that the subjugation of the Edomites by Nebuchadnezzar is referred to here.

Dragons. — Better, jackals. The Septuagint and Gesenius render the word as “habitations,” by comparison with a similarly sounding Arabic word.

Whereas ... says. —Better, If Edom says.

We are impoverished. —Better, we are broken to pieces. Edom’s ineffectual attempts to restore itself will be looked on as proofs of God’s wrath against the nation on account of its wickedness, and will acquire for it the titles the border of wickedness, and the people against whom the LORD hath indignation for ever. “Border” means “confines,” “territory;” Latin, fines.

Keith, in Evidence of Prophecy, pages 309–310, referring to the literal fulfillment of this prophecy, writes as follows: “In recording the invasion of Demetrius, about three hundred years before the Christian era, into the land of Edom, Diodorus describes the country as a desert and the inhabitants as living without houses; nor does he mention any city in that region but Petra alone.

Yet the names of some of the cities of Arabia Petræa, enumerated by Josephus, as existing at the time when the Romans invaded Palestine—the names of eighteen cities of Palestina Tertia, of which Petra was the capital and the metropolitan see in the times of the Lower Empire—and the towns laid down in D’Anville’s map, together with the remaining ruins of towns in Edom, specified by Burckhardt and also by Laborde, give proof that Edom, after having been impoverished, did return and build the desolate places. Even as ‘the ruined towns and places,’ still visible and named, show that though the desolate places were built again according to the prophecy, they have, as likewise foretold, been thrown down, and are ‘ruined places’ lying in utter desolation.”

And your eyes shall see. — Compare such expressions as Psalms 37:34; Psalms 52:6; Psalms 91:8. As with the individual, so with a nation: to stand in safety and be a witness to the destruction of the enemy is looked on as a sign of God’s favor.

The Lord will be magnified ... Israel. — Some translate, let the Lord be magnified, as in Psalms 35:27; Psalms 40:16; others, the Lord is great: i.e., has exerted His greatness. The latter seems the more appropriate translation here.

From the border. — Some translate, beyond the border. This translation is not in accordance with the usage of the expression, which means simply “over” or “above.” (Compare Jeremiah 4:6.) The meaning seems to be this: The Lord, whose protecting presence hovers specially over the border of Israel, is now great, in that He has restored Israel, but has destroyed the nationality of the wicked descendants of the godless Esau. “Border of Israel” is purposely used in contrast to “border of wickedness.”

Malachi 1:6; Malachi 2:9. — The priesthood rebuked. A close connection exists between the different parts of this section; it should therefore be read as one continuous paragraph. The subdivisions of it are Malachi 1:6-14; Malachi 2:1–9.

A father. — God is distinctly called the Father of Israel in Deuteronomy 32:6; Deuteronomy 32:18. (Compare to Exodus 4:22: My son, my firstborn, is Israel.)

A master. — Compare to Isaiah 1:3.

My honour — i.e., the respect due to me.

My fear — i.e., your dread of me. Fear is twofold: servile, by which punishment, not fault, is dreaded; filial, by which fault is feared. The fear and love required by God of his children are that reverence which loves to serve Him, and that love which dreads to offend Him.