Malachi 1:11Meaning & Commentary from the Church Fathers

The prophet declared, “From the east of the sun unto the west shall my name be great among the nations,” and again, “In every place shall they offer incense to my name, a pure offering; and yet you disrespect it,” and also, “The earth shall be filled with the knowledge of the Lord,” as stated in Isaiah 11:9, and further, “Only lies have our ancestors inherited; emptiness,” as found in Jeremiah 16:19.

When did this take place, O Jew? When did offerings of incense to God become universal? At what point was the sacrifice declared pure? You can only refer to the time following the arrival of Christ; for if the prophet speaks not of this period or our offering but refers instead to the Jewish sacrifices, then his prophecy would be invalid. Moses stipulated that sacrifices could only occur in the specific location chosen by the Lord God, binding Jewish offerings to a singular place. Thus, if the prophet proclaimed that incense and pure offerings would take place in every location, his words would contradict Moses. However, there is no inconsistency; Moses referred to a different kind of sacrifice, while Malachi prophesied about another form afterwards. How is this evident? This is clear both from previous statements and from numerous additional signs. First, in terms of location: Malachi foretold that worship would not be limited to a single city, as practiced by the Jews, but rather ‘from the east to the west.’ Next, regarding the sacrifice itself: he referred to it as ‘pure,’ indicating the nature of what he was describing; finally, concerning the individuals presenting it: he did not specify ‘in Israel,’ but ‘among the nations.’ To ensure that this worship was not thought to be confined to one, two, or even three cities, he emphasized ‘in every place,’ stating “from the east to the west,” illustrating that the entirety of the earth illuminated by the sun would also encompass the proclamation of Christ. He termed the offering ‘clean’ because the former sacrifices were impure, not inherently, but due to those who presented them. Therefore, he stated, ‘Smoking is an abomination to Me,’ as noted in Isaiah 1:13.

In comparing the sacrifices of the Old and New Covenants, one discovers a vast and immeasurable difference, making it evident that the New Testament sacrifice alone is to be regarded as pure. What Paul articulated regarding law and grace—that ‘that which is glorified is not even glorious on this side, because of the preeminent glory’ as stated in 2 Corinthians 3:10—can similarly be affirmed here: this sacrifice alone, in comparison to the ancient offerings, can rightly be termed pure, as it is not presented with smoke, fumes, blood, or ransom, but rather through the grace of the Spirit.

Similarly, Jeremiah declared: ‘Gather your burnt offerings with your sacrifices, and take away the meat: for I have not spoken unto your fathers... about burnt offerings and sacrifices on this day I led them out of the land of Egypt’ (Jeremiah 7:21-22). The law served as a prefiguration of true and spiritual worship, as well as the justifications of the flesh, as Paul divinely articulates, ‘until the time of correction’ (Hebrews 9:10). This time of correction undoubtedly aligns with the advent of our Savior, when the first covenant was deemed obsolete due to its divine integrity, necessitating the establishment of a new and second covenant that transcends all vice and sin. This necessity was attested by Him, who is also referred to as the Angel of the Great Council (Isaiah 9:6). Consequently, He stated: ‘I do not speak from myself, but the Father who sent me, he who gave me commandment, what I will speak and what I will say’ (John 12:49). His message to the subordinate priests highlighted their undesirability, affirming that His will did not reside with them as they performed their sacrifices in shadows and prostrations; thus, He would not accept their sacred offerings. He foretold that His name would be esteemed and exalted among all of creation, and in every nation, pure and bloodless sacrifices would be presented in His name. The clergy would no longer diminish His glory or offer their spiritual services carelessly, but would diligently and reverently present the sweet aroma of spiritual incense, that is, faith, hope, love, and the adornments of righteous deeds, in the light of Christ's sacrifice, which is clearly a heavenly and life-giving offering that abolishes death and adorns mortal flesh with immortality.

Thus, we question why they continue to anticipate another Messiah when the prophecy they read and the fulfillment before their eyes can only point to Christ. Further along, the prophet speaks of Him, saying, “My covenant with him was a covenant of life and peace, and I gave it to him for fear, and he feared Me and reverenced My name. The law of truth was in his mouth, and unrighteousness was not found on his tongue; and in peace and truth he walked with Me, and turned many away from sin. For the mouth of the priest shall keep knowledge, and the law shall be sought out of his mouth, because he is the messenger (angel) of the Lord of hosts” (Malachi 2:5-7). We should not find it surprising that Jesus Christ is called an angel of God Almighty. In His human form as a servant, He fulfills the role of a servant, and as the messenger of the Gospel He is rightly termed an angel. Translated from the Greek, the term "gospel" signifies good news, while "angel" refers to messenger. The prophet further articulates, “Behold, I send my angel, and he shall prepare the way before me, and suddenly the Lord whom ye seek, and the angel of the covenant whom ye desire, shall come to his temple: behold, he cometh, saith the Lord of hosts. And who shall endure the day of His coming, and who shall stand when He appears?” (Malachi 3:1-2). Here, the prophet predicts both the first and second advent of Christ: the first being described as “He shall come suddenly to His temple”—referring to His flesh, of which Christ said in the Gospel, “Destroy this temple, and I will raise it up in three days” (John 2:19)—and the second in the query, “who shall endure the day of His coming?” This indicates that even the Jews, according to their own Scriptures, seek the Messiah. However, many remain blinded by their past merits and fail to recognize that the One they seek has indeed come. The covenant referenced by the prophet, when he identifies Christ as the Angel of the covenant, must be understood as the New Covenant, which embodies eternal promises, unlike the Old Covenant that pertains to temporary promises. Many individuals, having placed their hope in these fleeting promises and serving the true God with expectations of earthly rewards, find themselves troubled seeing the wicked prospering abundantly. To clarify the distinction between the eternal glory of the New Covenant, which is given only to the righteous, and the worldly success of the Old Covenant, often granted to the unjust, the prophet declares, “Your words are bold before me, saith the Lord. You will say, ‘What do we speak against You?’ You say, ‘The service of God is vain, and what good is it that we have kept His decrees and walked in sorrowful garments before the face of the Lord of hosts? And now we count the haughty happy: those who do iniquity are better off, and though they tempt God, yet they remain whole.’ But those who fear God say to one another, ‘The Lord hears this, and before His face is written a book of remembrance for those who fear the Lord and honour His name’” (Malachi 3:13-16). This book signifies the New Testament. The continuation reads: “And they shall be Mine, saith the Lord of hosts, My property in that day which I will make, and I will have mercy on them, as a man has mercy on his son who serves him. And then again you will see the difference between the righteous and the wicked, between those who serve God and those who do not serve Him. For behold, the day will come that burns like a furnace; then all the arrogant and wicked will be like straw, and the coming day will scorch them, says the Lord of hosts, so that it will leave them neither root nor branch. But for you who reverence My name, the Sun of righteousness shall rise, and healing in His beams, and you shall go out and shout like fat calves; and you shall trample on the wicked, for they shall be dust under your feet in that day which I will make, saith the Lord of hosts” (Malachi 3:17-18; Malachi 4:1-3). This is referred to as the day of judgment. We will elaborate on this matter more fully at the appropriate time.

You Jews, who oppose the Son of God to your own detriment, may attempt to reinterpret these prophetic words to suit your desires. You choose to understand them in such a way that the nation and house of Jacob—Israel—are simultaneously called and rejected. Not in a manner where one is called in one aspect and rejected in another, but rather all together called to walk in the light of the Lord (Isaiah 2:5) and rejected for failing to do so. Alternatively, one might consider that you see a calling in one respect and a rejection in another, suggesting that no division of the Lord's supper, aligned with Christ's sacrifice, was instituted; thus, both would remain under the realm of the same ancient ordinances. This includes both those who observe His commandments, walking in His light, and those who neglect justice and make themselves deserving of His rejection. If you are inclined to interpret the prophecies in this manner, how do you respond to the other prophet who unequivocally declares, “There is none of My favour with you, saith the Lord of hosts, and the offering out of your hands is displeasing to Me. For from the east of the sun to the west shall my name be great among the nations, and in every place they shall offer incense to my name; a pure sacrifice; great shall be my name among the nations, saith the Lord of hosts” (Malachi 1:10-11)?

As for our feet, they should not rush to shed blood or to commit evil but should be prepared for the gospel and the honor of our highest calling, as noted in Philippians 3:14, and open to the washing and renewal brought by Christ. Furthermore, if there is a desire for the purity of our innermost being, which takes in and shares the nourishment of the Word, we ought not to indulge it with sweet treats and fleeting pleasures, but instead, we should strive to sanctify and refine it, allowing it to accept the Lord’s message and to deeply feel the mourning for fallen Israel. I recognize that even our hearts and innermost thoughts are esteemed in this way. I am convinced of this by the words of David, who prays, “Create in me a clean heart, O God, and renew a right spirit within me,” implying, as I understand it, the capacity for thought and its motions.

In interpretation of the Scriptures, one must be cautious not to dilute the clear predictions of the future with allegorical meanings that are not always reliable. In this context, the Lord's words are directed specifically at the Jewish priests, who bring forth the blind, the lame, and the sick for sacrifice, that they might understand that their physical offerings should be accompanied by spiritual gifts. It is not the blood of bulls or goats that should be presented to the Lord, but rather the sweet aroma of incensed prayers from the saints. Such sacrifices should not be limited to the Jewish territory or the city of Jerusalem alone, but must be offered everywhere, pure and pleasing, in contrast to the unclean offerings of Israel. From the east to the west, the Lord's name is held in high esteem among the nations, as the Savior stated, 'Father, I have revealed Thy name to men' (John 17:6). Despite this, the Jewish leaders have not truly glorified His name. Prophecy reveals the future while holding the present accountable.

O priests and leaders of the Jews! A pure offering shall be presented to my name in all places, and my name shall be esteemed among the nations, even as you mutter, 'The Lord's altar is dishonored, and the offerings upon it lack respect, including the fire that consumes them.' Upon returning from Babylon, the people built an altar of uncut stones they found, as recorded in the book of Ezra, without a temple, city buildings, or walls, thinking that their worship would be diminished due to a lack of elaborate furnishings. The Lord responded, 'You consider the altar unworthy of honor, along with the offerings and the consuming fire. You fail to realize that the Lord Almighty does not seek gold, precious jewels, or great sacrifices, but the sincerity of the offerers.'

Some interpreters focus narrowly on the table for the loaves rather than understanding the altar as a whole, misunderstanding the meaning of 'together with the fire that consumes them,' because it was not the fire that consumed the bread offered upon it; the priests always replaced the loaves. Those removed loaves were the priests’ to use (Leviticus 24:5-9).

Thus, the message can be interpreted: You defame My name by questioning the benefit of presenting the best sacrifices, for whatever the offering, it will inevitably be consumed by fire. The product of the altar is the fire, and the sustenance for the fire is the sacrifices. Yet, your earlier words are even more grievous: you say, 'Behold the fruit of our labor,' while treating it with disdain, says the Lord. This implies, 'We have returned from captivity; we have been subject to our enemies; we have endured much hardship; we are impoverished. What we have is all diminished; thus, we sacrifice what little remains'; in saying this, you exhibit contempt for your offerings, deeming them unworthy of my regard—or as it may be interpreted in Hebrew: 'And you have treated me with contempt.' By expressing this, you bring dishonor not merely to the sacrifice but to Me, to whom the sacrifice is directed. Therefore, I will not accept it from your hands, says the Lord Almighty.

Though this message is addressed primarily to the Jews, whose sacrifices are tainted, it also serves as a warning to the priests of the Church of Christ, who may be negligent in their sacrificial offerings to the Lord. If we accept this notion, we must consider whether the sacrifices from the Church should be directed to another body. How, then, can the gospel replace the law if subsequent teachings contradict the prophecy? The Holy Scripture, held in exaltation, must be comprehended as it is written."

The Apostle Paul, enlightened in this manner, instructs that prayers must be offered everywhere, raising holy hands free of anger and dispute (1 Tim. 2:8). The prophet Malachi also clearly indicates the prevailing nature of true worship; the ritual practices once limited to a specific place have been abolished, and now every location is a suitable venue for divine service. The era of offering animals without speech has ended, as the one sinless Lamb who removes the sins of the world has come, accompanied by fragrant incense symbolizing virtue. Yet, the Jews, by divine intention, have been excluded; therefore, the Prophet declares to them, “for my name is great among the Gentiles.”

Prayer averted the deluge and healed infertility; it vanquished enemies and unveiled hidden truths; it parted the waters and separated the Jordan; it restrained the sun and halted the moon; it purified the unclean and called down heavenly fire; it closed the heavens and lifted them from despair; it delivered from flames and saved from deep waters.