Malachi 2:3Meaning & Commentary from the Church Fathers

According to the law, from each sacrifice, specific parts like the shoulder, shoulder blade, breast, the lobe of the liver, the kidneys, and the intestines are to be dedicated to God. This portioning underscores that all aspects of ourselves who dedicate our lives to God should strive to be holy and consecrated, having purified ourselves from any inherent defilement. The shoulder may symbolize strength and protection. In every virtuous endeavor, it is fitting that we show strength and courage, echoing the words of the Psalmist: “Bless, O my soul, the Lord, and all my inward parts, His holy name” (Psalm 102:1).

Regarding the inner parts of sacrificial animals and the execution of sacrifices by divine law, we have addressed these matters elsewhere. Thus, for the sake of this discussion, we will focus on elucidating the proposed statements. The law explicitly mandated that the imperfections of sacrificial animals be examined, stipulating that an unexamined offering could not be presented at the altar, and designated portions of sacrifices be reserved for the priests. However, the priests failed to uphold the necessary examinations and neglected the commandments regarding the separations, acting in ways that served not God's will but their own desires, striving to acquire the most advantageous parts of the sacrifices for their own benefit.

This brings forth a reproach, as it is said, “Behold, I separate you from Rome.” “I cut off,” indicating a separation that I have already executed, and I intend to continue adhering to this law. It is as though I am casting “dung upon your faces.” Their dishonor of the altar prompts a declaration of scattering, as if to respond in kind to their insults, for “he that dishonoureth me shall be dishonoured” (1 Sam. 2:30). Further, He states, “I will receive,” meaning: I will steadfastly maintain this stance and expose the wicked. You uphold the law of your separations and vigilantly guard your designated portions of the sacrificial animals, treating matters of imperfection with indifference. Thus, you shall be aware that the doors are shut against you (Malachi 1:10), indicating your exclusion from divine service.

“I have given this commandment or covenant which I have entrusted to the Levites.” What follows from this? The servants of the sacred altars must understand that it is imperative to please God and to reject any offerings that do not align with the Lord's decrees. Only in this manner will they remain holy ministers, eschewing the allure of earthly possessions and avoiding disgraceful gains.

When the Lord proclaims that He will expose their impurities, He figuratively highlights the disgusting aspects of their sin, suggesting that the priests, who are meant to receive the sacred portions, will instead be marked by this rejection. This is as established in the directives found in Numbers and Deuteronomy.

The shame of their actions will lead to disgrace, revealing that the Lord is the One who first selected Levi, chose Aaron through him, and bestowed upon the priests their sacred honor, so that His covenant with Levi would endure, allowing him to serve in perpetual priesthood. It is noteworthy that the Hebrew term for covenant (berith) is interpreted by Aquila as "contract," while the Septuagint consistently employs the term "covenant," indicating a living agreement rather than a declaration of the deceased’s will. God desires that all individuals, particularly priests, remain untainted and engage in righteous acts.

The breast signifies a clear conscience, and the tongue represents a faithful confession. As it is written, "for with the heart one believes and is justified, and with the mouth one confesses and is saved" (Romans 10:10). The entrails of an offering should be seen not as symbols of death but as parts that sustain life. If food did not go through digestion, the body would weaken and approach death. However, we often act contrary to this, with God threatening to separate our deeds from those of the holy ones. We are called to cleanse ourselves from sin and to behold the splendor of the Lord with unveiled faces.

In our present state, we echo the sentiment, "the shame of my face has covered me" (Psalm 43:16), and like Cain, our faces bear the mark of sin (Genesis 4:15), hindering us from obeying the call to uplift our vision and perceive the truth (Jeremiah 13:20). Instead, our faces remain tainted by our vices, leading us to lament, "my wounds stink and fester because of my folly" (Psalm 37:6). Everything we touch becomes defiled, for it is written, “Defilement will cover you as with a garment," at a time when we should present ourselves pure during the feasts of the Lord, whether by consuming the lamb's flesh with shoes on our feet (Exodus 12:11) or by offering the fruits of our labor after the completion of the appointed weeks (Leviticus 23).

The thought communicated is that, following the disgrace of the priests and their acknowledgment of sin, they will find favor with God once again. This understanding resonates with the declaration, "And you shall know that I am the one who sent this command." It seems more fitting to interpret these words without merging the threats of judgment with the promises of grace, especially since the prophet’s subsequent words echo a tone of divine indignation.

However, since they willingly strayed from righteousness and were stripped of virtue, He declares that He will cover their faces with the trebuchet, which symbolizes their disgrace and shame. Yet, after I execute this judgment, declares God, you will recognize that I entrusted your ancestors with the command concerning sacrifices. Then, referring to Levi, He brings to mind the first priest, Aaron, stating: "And ye shall see that I the Lord have sent you this commandment, which is my covenant unto the Levites, saith the Lord Almighty."