Malachi 1:6 - Meaning and Application

The prophet is speaking here by a special command from God. He calls the priests to account, even though they were supposed to be the judges who called the people to account. Leaders in God’s house should know there is Someone above them who will judge their poor service. So the Lord of hosts says to the priests, “You priests” (Malachi 1:6). God will speak plainly to unfaithful ministers, and those who speak for God should listen carefully to what he says. They must first save themselves, or how can they help save those who hear them?

This is a severe rebuke, and it is surely a fair one. The priests had treated holy things carelessly, even though those holy things had been placed in their care. If this was the priests’ sin, then the people likely shared in it too. So what is said to the priests applies to all, and even to us, who as Christians call ourselves not only God’s people, but also priests to him.

Notice, first, what God expected from them, and why he had every right to expect it (Malachi 1:6). A son honors his father because he is his father. That duty is written in human nature before it was written at Sinai. Even a servant, though his duty comes from agreement rather than nature, still knows it is right to honor his master, obey his orders, and protect his interests. Children and servants show respect to parents and masters. People rightly blame them if they do not, and their own hearts also accuse them. This is how families are kept in good order, and it is part of their beauty and strength.

But the priests, who were God’s children and servants, did not fear and honor him. They were fathers and masters to the people, and expected to be called so (Judges 18:19; Matthew 22:7, 10). They expected reverence and obedience from others, yet they forgot their Father and Master in heaven, and the duty they owed him. We can each bring this charge against ourselves. We should all see God as our Father and Master, and ourselves as his children and servants. Because he is our Father and Master, we are strongly bound to fear and honor him. If we honor and fear the fathers of our bodies, how much more should we honor the Father and Master of our spirits (Hebrews 12:9). It is a sad and serious thing that God is so little feared and honored, even by those who call him Father and Master. Where is his honor? Where is his fear?

Second, the priests showed contempt for God in several ways. In general, they despised God’s name. Their close contact with holy things, because they were priests, only made them look down on those things. They used their office to win respect for themselves and their own name, while God’s name meant little to them. God’s name includes everything by which he has made himself known, his word and his ordinances. They had a low view of these things and treated lightly what they should have honored. No wonder they made God’s worship look cheap to others too, causing even the Lord’s sacrifices to be despised, as Eli’s sons did.

They also profaned God’s name (Malachi 1:12). They polluted it (Malachi 1:7). They did more than ignore holy things. They used them wrongly, turning them toward pride, greed, and pleasure. Nothing provokes God more than the profaning of his name, for his name is holy and worthy of reverence. We cannot stain God’s purity, for he is unstained. But we can profane his name, and nothing does that more than the bad conduct of priests, whose calling is to bring him honor. This is the general charge against them.

To this, they answered, “Not guilty,” and even challenged God to prove it. That only added bold insolence to their sin: “How have we despised your name?” (Malachi 1:6), and “How have we polluted you?” (Malachi 1:7). Proud sinners often respond this way when they are corrected. These priests had truly profaned sacred things, yet, like an adulterous woman, they claimed they had done no wrong. Perhaps they paid so little attention to themselves that they did not remember their own actions. Or perhaps they were so ignorant of God’s law that they thought their behavior was harmless. Or perhaps they were so defiant toward God and his prophets that they mocked a serious and fair rebuke and brushed it off with a joke.

In whatever way we take it, their defense was itself part of their guilt. By trying to justify themselves, their own words condemned them. Their question, “How have we despised your name?” showed pride and stubbornness. If they had asked it with humility, wanting to know exactly where they had offended, that would have shown repentance and given hope for change. But asking it in scorn and defiance shows their hearts were fully set on doing evil. Sinners destroy themselves when they try to silence their own convictions, but it is hard to kick against the goads.

God could have condemned them on the general charge alone, and their defense would have been worthless. But God does more than overcome his opponents, he also shows himself to be right and just when he judges. So he tells them very plainly how they had despised his name, and what kind of contempt they had shown him. As he once told them to look closely at their path when he charged them with idolatry, so now, when he charges them with irreverence, he makes them see clearly what they have done (Jeremiah 2:23).

They despised God’s name in what they said, because they had a low opinion of his worship. “You say in your hearts,” and perhaps even said it aloud when the priests were together by themselves, out of the people’s hearing, “The Lord’s table is contemptible” (Malachi 1:7). Again, “You say, The Lord’s table is polluted; it should be treated like any other table” (Malachi 1:12). This may refer to the table in the temple where the bread of the Presence was set, which they looked down on because they did not understand its meaning. More likely, it refers to the altar of burnt offering, which is called the Lord’s table because there, God, his priests, and his people, as it were, ate together on the sacrifices, as a sign of friendship. But the priests thought even that was beneath notice.

In former times, in days of superstition, people thought the Lord’s altar was cheap compared with the altars of the nations around them, and they set it aside to make room for a newer one (2 Kings 16:14-15). Now these priests treated it as cheap compared with their own tables and the tables of important men. They said, in effect, that the fruit of the altar, even the food from it, was contemptible.

Those who served at the altar were supposed to live from the altar, but they complained that their life was poor and ordinary. They acted as if it was not worth serving there, because the food was plain and always the same. They wanted no delicacies, no variety, and no special dishes. They even despised the part of the sacrifices that belonged to God, the blood and the fat, as if all the laws about them were too much trouble.

People greatly dishonor God’s name when they treat religion as something not worth effort, even though it is honorable. They also dishonor him when they ignore the value of religion, as if it brings no real benefit. Those who attend holy worship carelessly, or leave it unchanged and unconcerned, are really saying, “The Lord’s table is not worth much. It gives no profit and no comfort.”

Their words matched their actions. Corrupt ideas grow into corrupt behavior. Once they treated the Lord’s table and altar as unimportant, they began offering anything at all. Instead of bringing their best, they picked out the worst animals, things fit for neither market nor table, and offered those to God.

The law required a grain offering of fine flour mixed with oil, but they brought polluted bread (Malachi 1:7). It may have been coarse, dry, moldy, or made from the leftovers of the grain. They thought that was good enough for the altar. If it had been better, they would have said, “Why waste this on the fire?”

They did the same with the animals. God’s law clearly said that sacrifices must have no defect, yet they brought the blind, the lame, and the sick (Malachi 1:8), and again the torn, the lame, and the sick, even animals already near death (Malachi 1:13). They looked only at the loss of burning them and argued that it was a pity to offer something useful to God.

The people had enough sense to bring sacrifices, so they did not leave the duty out altogether. But by bringing the worst they had, they mocked God and fooled themselves. The priests should have corrected them, but they accepted the gifts because they feared losing their share if they refused. They cared more about profit than God’s honor, so they offered what they knew he would not accept.

Some understand Malachi 1:8 as the priests themselves speaking shamelessly to the people: “If you offer the blind for sacrifice, that is not evil,” or, “If you offer the lame and the sick, that is not evil.” But it is indeed evil, whether people admit it or not, to offer the blind, the lame, the torn, and the sick to God. If we worship without understanding, we bring the blind. If we worship carelessly, without thought, we bring the sick. If we go through the motions without heart engagement, we bring the lame. If we let distracting thoughts lodge in us, we bring the torn. Is this not a serious insult to God and a real harm to our own souls?

They would do no more work than they were paid for. The priests offered sacrifices because they received a share of them, but they would not do any other temple service unless there was a fee attached. In this way they showed the spirit described in (Isaiah 56:11), each one looking for his own gain. Even though God has ordered that his servants should be supported in this world, servants who only work for wages are not pleasing to him.

Their service felt like hard labor to them. In (Malachi 1:13), they said, “What a weariness this is!” Both priests and people thought God had given them too much to do. The people resented the cost of bringing sacrifices, and the priests resented the effort of offering them. They thought the feasts came too often and the time in the Lord’s courts took too long. Even the cleansing required for priestly service felt like a burden to them.

God defends his law by reminding them that he had not made them serve with an offering or wearied them with incense (Isaiah 43:23). He asks, “In what way have I wearied you?” (Micah 6:3). Their own sinful hearts turned his service into a burden. Like Doeg, who waited before the Lord against his will, they wished they were anywhere else. Those who grow tired of God’s worship and service wrong both God and themselves badly.

Would they dare treat an earthly ruler like this? God says, “You offer the lame and sick animal to me. Try offering that to your governor” (Malachi 1:8). Give it as a tax, or as a gift when you are asking for favor, or thanking him for help, and see whether he is pleased. He would see it as an insult.

People who are careless and disrespectful in worship should think about this. It is a shame to offer God what they would never offer their governor. Many people are more careful about manners than about religion, and more afraid of being rude than of being irreverent.

Could they really think sacrifices like these would please God or serve their purpose? The Lord asks, “Should I accept this from your hand?” (Malachi 1:13). He is saying, “Do you think I will ignore the insult and overlook the breaking of my own law?” No, he says, “I have no pleasure in you, and I will not accept such an offering from your hand” (Malachi 1:10).

If God takes no pleasure in the person, if that person is not in a justified state, meaning made right with God, and is not sanctified, meaning set apart and made holy, then God will not accept the offering. God first looked on Abel, and then on Abel’s sacrifice. The lesson is plain, to be accepted by God, it is not enough that what we do is outwardly good. We must do it from the right heart, in the right way, and for the right reason (Genesis 4:7).

If we are not accepted by God, our worship is wasted. It is lost effort. Worse still, we are ruined if we fall short of God’s acceptance. Those make a bad bargain who try to save money in religion and end up missing its whole purpose. Those whose highest aim is to be accepted by the Lord, whether present or absent, will not dare to bring torn, lame, and sick sacrifices.

How could these priests expect to plead for the people when they were insulting God in their sacrifices? Some take Malachi 1:9 in an ironic way: “Now, if you want to do the work of priests and stand in the gap to turn away the judgments of God, then I pray you, ask him to be gracious to us, and to our land that is being eaten up by locusts and caterpillars,” as seen in Malachi 3:11. Try using your influence at the throne of grace to remove this plague, for it came by your own sin. You provoked God to send it. But while you continue to profane his holy things, will he listen to your prayers? No, you cannot move him to command it away. If we cherish sin in our hearts, God will not hear us, either for ourselves or for others.

Had God done anything to deserve this treatment? No, he had provided well for them. He had also given them enough encouragement in their work to make them serve him gladly and well. Some understand Malachi 1:10 this way: “Who among you would shut the door, or light a fire, for nothing? No, God does not expect you to serve him for free. You are well paid for it, and you will be rewarded. Even a cup of cold water given for God’s honor will not lose its reward.”

The thought of all God’s constant gifts to us, and the rewards that come with obedience, makes our laziness and stinginess toward him look much worse. He then calls them to repent for profaning his holy name. So Malachi 1:9 may be understood as, “Now, I pray you, ask God to be gracious to us.” Humble yourselves for your sin, cry out to God for forgiveness, and make up in prayer what was lacking in the worth of your sacrifices. All the troubles we are under are through your fault.

Those who have helped light the fire by their sins should work hard, through repentance, prayer, and personal reform, to help put it out. We must see how much God’s judgments come through our own doing, and that should wake us up to plead with him for mercy. If we do not take this path, how can we think he should care for us?

Finally, God declares that he will protect the honor of his own name and punish those who dishonor it. Those who show contempt for God and religion, and think they can bring sacred things down, should know they will not succeed. God will still honor his law and make it respected, even if they try to make it look worthless (Malachi 1:11).

It may seem as if, if these are not the worshipers God will accept, then he has no worshipers at all. It may seem as if he must settle for their poor service, or else be left without any service. But God will take care of his own name. Though Israel is unfaithful, God will still be glorious. Though these priests push him toward setting aside the ceremonial law, the law of outward religious rites that could not make worshipers perfect, he will not lose in the end.

Instead of those fleshly regulations that they had treated carelessly, a spiritual form of worship will be set in place. Incense will be offered to God’s name, meaning prayer and praise (Psalm 141:2; Revelation 8:3), instead of the blood and fat of bulls and goats. It will be a pure offering, cleansed not only from the priests’ corrupt practices, but also from the merely outward nature of the old rites, which are called fleshly regulations and were meant to last until the time of reform (Hebrews 9:10).

When the time came for true worshipers to worship the Father in spirit and in truth, then this incense was offered, this pure offering. And instead of being worshiped only among the Jews, a small people in one corner of the world, God would be worshiped in every place, from sunrise to sunset. In every part of the world, incense would be offered to his name. The nations would be taught as disciples, speak of God’s wonderful works, and hear them in their own language.

This clearly points to the great change in the kingdom of grace, by which the Gentiles, once strangers and outsiders, became fellow citizens with the saints and members of God’s household, just as welcome at the throne of grace as the Jews had ever been. It is said twice, because the thing was certain, “My name shall be great among the Gentiles,” while up to that time he was known in Judah alone, where his name was great (Psalm 76:1).

God’s name will be made known among the nations. That message will be received and believed, and many Gentiles will honor and glorify God’s name better than the Jews ever did, even better than the priests themselves.

These careless priests will not go unpunished (Malachi 1:14). Their judgment is a warning to all who act like them. Notice the description of people who treat worship carelessly and without reverence. They bring the Lord a blemished offering, even when they have a male animal in their flock that would be fit to give. God has been generous to them, so they have the best they could offer, yet they give him the worst and act as if that were good enough. The people were guilty of this, but the priests let it happen and encouraged it.

The law did make a distinction and allowed an offering for a free-will gift that would not be acceptable for a vow (Leviticus 22:23). Still, the priests accepted what God would not accept. They acted as if they were more easygoing than God himself, and one day he will not praise them for that. Such worshippers are deceivers. They deal falsely with God, pretending to honor him when they make the vow, but then insulting him when they carry it out. It would have been better not to vow at all than to vow and then offer him such an insult. But they should not deceive themselves, because God cannot be mocked. Anyone who tries to cheat God will end up cheating and ruining his own soul.

Hypocrites are deceivers, and they will prove to be self-deceivers and then self-destroyers. The sentence on them is a curse. They look for blessing, but they will receive the signs of God’s anger, according to the judgment already written. The reason is clear: “I am a great King,” says the Lord of hosts. So he will call to account anyone who treats him only as if he were an ordinary man. His name is honored and feared among the nations, and he will not allow it to be treated as cheap among his own people. The heathen often showed more respect to their gods, even though they were idols, than the Jews showed to the only true and living God. The thought of God’s rule over all things, and the fact that all people should acknowledge it, ought to keep us from any careless behavior in his service.