Malachi 1:2 Ulasan

Thus prophet is sent first to convince and then to comfort, first to discover sin and to reprove for that and then to promise the coming of him who shall take away sin. And this method the blessed Spirit takes in dealing with souls, Joh 16:8. He first opens the wound and then applies the healing balm. God had provided (and one would think effectually) for the engaging of Israel to himself by providences and ordinances; but it seems, by the complaints here made of them, that they received the grace of God in both these in vain. I. They were very ungrateful to God for his favours to them, and rendered not again according to the benefit they received (Mal 1:1-5). II. They were very careless and remiss in the observance of his institutions; the priests especially were so, who were in a particular manner charged with them (Mal 1:6-14). And what shall we say of those whom neither providences nor ordinances work upon, and who affront God in those very things wherein they should honour him?

In this chapter the Lord declares his love to the people of Israel, and proves it; and complains that the honour due unto him was not given him; which he demonstrates by various instances. The inscription is in Mal 1:1 showing the name and nature of the prophecy; the author of it; the people to whom it was sent; and the name of the person by whom. In Mal 1:2 the Lord affirms his love to the people of Israel, which they called in question; and proves it to be real, special, and distinguishing, by the instance of Jacob and Esau, two brothers; yet one, their ancestor, was loved, and the other hated; which latter is proved by the desolations made in his country, and by the fruitless attempts made to repair and rebuild; which was so clear a proof of the Lord's indignation against him, that the Israelites could not but see it, and would be obliged to confess it, to the glory of God, Mal 1:3 hence he passes on to observe the honour and fear that were due to him as a Father and master, which were not shown him; but, instead thereof, he was despised, and even by the priests themselves, with which they are charged, Mal 1:6 and which being objected to by them, is proved by offering polluted bread on his altar; and by polluting him, in saying his table was contemptible; and by sacrificing the blind, the lame, and the sick, unto him; things which would be justly resented, if offered to a temporal prince and governor, Mal 1:7 wherefore they are called upon by the prophet to pray to the Lord for grace and mercy for the people, seeing it was by their means (the priests) that these things were done; though it was questionable whether the Lord would have any regard to them, Mal 1:9 their sins being so dreadfully aggravated; and particularly, inasmuch as they did not serve in the temple, not so much as shut a door, or kindle a fire on the altar, for nothing, without being paid for it; hence the Lord declares he had no pleasure in them, nor would he accept their offerings; but would call the Gentiles by his grace, among whom his name would be great from one end of the earth to the other; and incense and pure offerings would be offered by them to him, Mal 1:10 and then he renews the charge against them, that they had profaned his name, by saying that his table, and the fruit thereof, were polluted, and his meat contemptible; by expressing a weariness in his worship, and a contempt of it; and by bringing the torn, the lame, and sick, as an offering to him, Mal 1:12 upon which such sacrificers are declared deceivers, and pronounced accursed, which they might assure themselves was and would be their case; since he was a great King, and his name dreadful among the Heathen, Mal 1:14.

I have loved you, saith the Lord,.... Which appeared of old, by choosing them, above all people upon the face of the earth, to be his special and peculiar people; by bestowing peculiar favours and blessings upon them, both temporal and spiritual; by continuing them a people, through a variety of changes and revolutions; and by lately bringing them out of the Babylonish captivity, restoring their land unto them, and the pure worship of God among them: Yet ye say, wherein hast thou loved us? the Targum renders it, "and if ye should say"; and so Kimchi and Ben Melech; which intimates, that though they might not have expressed themselves in so many words, yet they seemed disposed to say so; they thought it, if they said it not; and therefore, to prevent such an objection, as well as to show their ingratitude, it is put in this form; and an instance of his love is demanded, which is very surprising, when they had so many; and shows great stupidity and unthankfulness. Abarbinel renders the words, "wherefore hast thou loved us?" that is, is there not a reason to be given for loving us? which he supposes was the love of Abraham to God; and therefore his love to them was not free, but by way of reward to Abraham's love; and consequently they were not so much obliged to him for it: to which is replied, was not Esau Jacob's brother? saith the Lord; Jacob and Esau were brethren; they had one and the same father and mother, Isaac and Rebekah, and equally descended from Abraham; so that if one was loved for the sake of Abraham, as suggested, according to Abarbinel's sense, the other had an equal claim to it; they lay in the same womb together; they were twins; and if any could be thought to have the advantage by birth, Esau had it, being born first: but before they were born, and before they had done good or evil, what is afterwards said of them was in the heart of God towards them; which shows that the love of God to his people is free, sovereign, and distinguishing, Gen 25:23, yet I loved Jacob; personally considered; not only by giving him the temporal birthright and blessing, and the advantages arising from thence; but by choosing him to everlasting life, bestowing his grace upon him, revealing Christ unto him, and making him a partaker of eternal happiness; and also his posterity, as appears by the above instances mentioned; and likewise mystically considered, for all the elect, redeemed, and called, go by the name of Jacob and Israel in Scripture frequently; for what is here said of Jacob is true of all the individuals of God's people; for which purpose the apostle refers to this passage in Rom 9:13, to prove the sovereignty and distinction of the love of God in their election and salvation: and this is indeed a clear proof that the love of God to his people is entirely free from all motives and conditions in them, being before they had done either good or evil; and therefore did not arise from any goodness in them, nor from their love to him nor from any good works done by them: the choice of persons to everlasting life, the fruit of this love, is denied to be of works, and is ascribed to grace; it passed before any were wrought; and what are done by the best of men are the effects of it; and the persons chosen or passed by were in an equal state when both were done; which appears by this instance: and by which also it is manifest that the love of God to men is distinguishing; it is not alike to all men; there is a peculiar favour he bears to own people; which is evident by the choice of some, and not others; by the redemption of them out of every kindred, tongue, people, and nation; by the effectual calling of them out of the world; by the application of the blessings of grace unto them; and by bestowing eternal life on them: and it may be further observed, that the objects of God's love have not always the knowledge of it; indeed they have no knowledge of it before conversion, which is the open time of love; and after conversion they have not always distinct and appropriating views of it; only when God is pleased to come and manifest it unto them.

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sara shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. [Malachi 1:2-3] What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Furthermore, who would be so impiously foolish as to say that God cannot turn the evil wills of people—as he wills, when he wills and where he wills—toward the good? But when he acts, he acts through mercy; when he does not act, it is through justice. For “he has mercy on whom he wills, and whom he wills, he hardens.” Now when the apostle said this, he was commending grace, of which he had just spoken in connection with the twin children in Rebecca’s womb: “Before they had yet been born or had done anything good or bad, in order that the electing purpose of God might continue, it was said of them, ‘The elder shall serve the younger.’ ” Accordingly he refers to another prophetic witness, where it is written, “Jacob I loved, but Esau I have hated.” Then, realizing how what he said could disturb those whose understanding could not penetrate to this depth of grace, he adds, “What therefore shall we say to this? Is there unrighteousness in God? God forbid!” Yet it does seem unfair that, without any merit derived from good works or bad, God should love the one and hate the other. Now if the apostle had wished us to understand that there were future good deeds of the other—which God, of course, foreknew—he never would have said “not of good works” but rather “of future works.” Thus he would have solved the difficulty; or rather he would have left no difficulty to be solved. As it is, however, when he went on to exclaim, “God forbid!” he proceeds immediately to add (to prove that no unfairness in God is involved here), “For he says to Moses, ‘I will have mercy on whom I will have mercy, and I will show pity to whom I will show pity.’ ” Now who but a fool would think God unfair either when he imposes penal judgment on the deserving or when he shows mercy to the undeserving? Finally, the apostle concludes and says, “Therefore it is not a question of him who wills nor of him who runs but of God’s showing mercy.”

Who are these that reply to God, who speaks to Rebecca? She had twin sons of one conception of Isaac our father. “The children were not yet born nor had done any good or evil (that the purpose of God according to election might stand).” The election was of grace, not of merit. It is the election by which he does not find but makes elect—“that it was not of works but of him that calls, that the elder should serve the younger.” To this sentence the blessed apostle adds the testimony of a prophet who came along afterward: “Jacob I have loved, but Esau I have hated” to give us to understand plainly by the later utterance what was hidden in the predestination of God by grace before they were born. For what did he love but the free gift of his mercy in Jacob, who had done nothing good before his birth? And what did he hate but original sin in Esau, who had done nothing evil before his birth? Surely he would not have loved in the former a goodness which he had not practiced, nor would he have hated in the latter a nature which he himself had created good.

At the very beginning of the world, of those two sons who were born of Adam, Abel the younger is chosen, while as a figure of the unfaithful Jews, Cain the older one is condemned. Afterward, in the time of Abraham, the same figure is fulfilled in Sarah and Hagar. Sarah was sterile for a long time as a type of the church, while Hagar as a figure of the synagogue bore a son at once. Hence it is that the younger son Isaac is received into the inheritance, but Ishmael, who was older, is driven away. This fact also seems to have been fulfilled in those two: Jacob the younger was loved by God, while Esau was rejected according to what is written: “I have loved Jacob but hated Esau.” This figure is also known to have been fulfilled in those two sisters whom blessed Jacob had as his wives: Rachel, who was the younger, was loved more than Leah the older. In fact, of the former was born Joseph, who was to be sold in Egypt as a type of our Lord and Savior. That Leah was bleary-eyed while Rachel was beautiful in countenance is also significant: in Leah is understood the synagogue; the church is indicated in Rachel. A man whose bodily eyes are afflicted with inflammation cannot look at the brightness of the sun. Similarly the synagogue, which had had the eyes of its heart filled with jealousy and envy against our Lord and Savior as with poisonous floods, could not gaze upon the splendor of Christ, who is “the Sun of justice.”

GOD'S LOVE: ISRAEL'S INGRATITUDE: THE PRIESTS' MERCENARY SPIRIT: A GENTILE SPIRITUAL PRIESTHOOD SHALL SUPERSEDE THEM. (Mal 1:1-14) burden--heavy sentence. to Israel--represented now by the two tribes of Judah and Benjamin, with individuals of the ten tribes who had returned with the Jews from Babylon. So "Israel" is used, Ezr 7:10. Compare Ch2 21:2, "Jehoshaphat king of Israel," where Judah, rather than the ten tribes, is regarded as the truest representative of Israel (compare Ch2 12:6; Ch2 28:19). Malachi--see Introduction. God sent no prophet after him till John the Baptist, the forerunner of Christ, in order to enflame His people with the more ardent desire for Him, the great antitype and fulfiller of prophecy.

I have loved you--above other men; nay, even above the other descendants of Abraham and Isaac. Such gratuitous love on My part called for love on yours. But the return ye make is sin and dishonor to Me. This which is to be supplied is left unexpressed, sorrow as it were breaking off the sentence [MENOCHIUS], (Deu 7:8; Hos 11:1). Wherein hast thou loved us?--In painful contrast to the tearful tenderness of God's love stands their insolent challenge. The root of their sin was insensibility to God's love, and to their own wickedness. Having had prosperity taken from them, they imply they have no tokens of God's love; they look at what God had taken, not at what God had left. God's love is often least acknowledged where it is most manifested. We must not infer God does not love us because He afflicts us. Men, instead of referring their sufferings to their proper cause, their own sin, impiously accuse God of indifference to their welfare [MOORE]. Thus Mal 1:1-4 form a fit introduction to the whole prophecy. Was not Esau Jacob's brother?--and so, as far as dignity went, as much entitled to God's favor as Jacob. My adoption of Jacob, therefore, was altogether by gratuitous favor (Rom 9:13). So God has passed by our elder brethren, the angels who kept not their first estate, and yet He has provided salvation for man. The perpetual rejection of the fallen angels, like the perpetual desolations of Edom, attests God's severity to the lost, and goodness to those gratuitously saved. The sovereign eternal purpose of God is the only ground on which He bestows on one favors withheld from another. There are difficulties in referring salvation to the election of God, there are greater in referring it to the election of man [MOORE]. Jehovah illustrates His condescension and patience in arguing the case with them.

God's Love, and the Contempt of His NameMalachi 1:1-2:9 The Lord has shown love to Israel (Mal 1:2-5), but Israel refuses Him the gratitude which is due, since the priests despise His name by offering bad sacrifices, and thereby cherish the delusion that God cannot do without the sacrifices (Mal 1:6-14). The people are therefore punished with adversity, and the priesthood with desecration (Mal 2:1-9).