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Selected Verse: Malachi 1:6 - King James
Verse |
Translation |
Text |
Mal 1:6 |
King James |
A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Turning from the people to the priests, Jehovah asks, whereas His love to the people was so great, where was their love towards Him? If the priests, as they profess, regard Him as their Father (Isa 63:16) and Master, let them show the reality of their profession by love and reverential fear (Exo 20:12; Luk 6:46). He addresses the priests because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "despising His name."
Wherein have we despised, &c.--The same captious spirit of self-satisfied insensibility as prompted their question (Mal 1:2), "Wherein hast Thou loved us?" They are blind alike to God's love and their own guilt. |
Notes on the Bible, by Albert Barnes, [1834] |
A son honoreth his father, and a slave his lord - Having spoken of the love of God, he turns to the thanklessness of man. God appeals to the first feelings of the human heart, the relation of parent and child, or, failing this, to the natural self-interest of those dependent on their fellow-men. A "son" by the instinct of nature, by the unwritten law written in the heart, "honoreth his father." If he fails to do so, he is counted to have broken the law of nature, to be an unnatural son. If he is, what by nature he ought to be, he does really honor him. He does not even speak of love, as to which they might deceive themselves. He speaks of "honor," outward reverence only; which whoso showeth not, would openly condemn himself as an unnatural son, a bad slave. "Of course," the Jews would say, "children honor parents, and slaves their masters, but what is that to us?" God turns to them their own mental admission.
"If I am a Father." "Although, before ye were born, I began to love you in Jacob as sons, yet choose by what title ye will name Me: I am either your Father or your Lord. If a Father, render me the honor due to a father, and offer the piety worthy of a parent. If a Lord, why despise ye Me? Why fear ye not your Lord?" God was their Father by creation, as He is Father of all, as Creator of all. He had come to be their Father in a nearer way, by temporal redemption and adoption as His special people, creating them to be a nation to His glory. This they were taught to confess in their psalmody Psa 100:3, "He hath made us, and not we ourselves; we are His people and the sheep of His pasture." This title God had given them in sight of the Egyptians Exo 4:22, "Israel is My son, My firstborn:" of this Hosea reminded them; Hos 11:1, "When Israel was a child, then I loved him, and called My son out of Egypt;" and Jeremiah reassured them Jer 31:9, "I am a Father to Israel and Ephraim is My firstborn:" this, Isaiah had pleaded to God Isa 63:16, "Doubtless Thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not. Thou, O Lord, art our Father, our Redeemer, Thy name is from everlasting Isa 64:8. And now, O Lord, Thou art our Father; we the clay, and Thou our potter; and we all, the work of Thy hands." God had impressed this His relation of Father, in Moses' prophetic warning; Deu 32:6, "Do ye thus requite the Lord, O foolish people and unwise? Is not He thy Father that hath bought thee? hath He not made thee and established thee?" "God is the Father of the faithful:
1) by creation;
2) by preservation and governance;
3) by alimony;
4) by fatherly care and providence;
5) by faith and grace, whereby He justifies and adopts us as sons and heirs of His kingdom."
"If I am a Father." He does not throw doubt, that He is our Father; but, by disobedience, we in deeds deny it. Our life denies what we in words profess. "Where is My honor?" "Why obey ye not My precepts, nor honor Me with acts of adoration; praying, praising, giving thanks, sacrificing, and reverently fulfilling every work of God? For Jer 48:10. cursed is he that doeth the work of the Lord deceitfully."
"And if I am your Lord, as I certainly am, and specially by singular providence." "He is our Lord by the same titles, that He is our Father, and by others, as that He has redeemed us, and purchased us to Himself by the Blood of His Son; that He is the Supreme Majesty, whom all creation is bound to serve; that, setting before us the reward of eternal glory, He has hired us as servants and laborers into His vineyard." God Alone is Lord through universal sovereignty, underived authority, and original source of laws, precepts, rights; and all other lords are but as ministers and instruments, compared to Him, the Lord and original Doer of all. Hence, He says Isa 42:8, "I am the Lord; that is My Name, and My glory will I not give to another."
"Where is My fear?" which ought to be shown to Me. "If thou art a servant, render to the Lord the service of fear; if a son, show to thy Father the feeling of piety. But thou renderest not thanks, neither lovest nor fearest God. Thou art then either a contumacious servant or a proud son." "Fear includes reverence, adoration, sacrifice, the whole worship of God." "Whoso feareth is not over-curious, but adores; is not inquisitive, but praises, and glorifies."
"Fear is twofold; servile, whereby punishment, not fault, is dreaded; filial, by which fault is feared. In like way service is twofold. A servant with a service of fear, purely servile, does not deserve to be called a son of God, nor is in a state of salvation, not having love. Whence Christ, distinguishing such a servant from a son of God by adoption, saith Joh 8:35, "The servant abideth not in the house forever, but the son abideth ever: and again Joh 15:15, The servant knoweth not what his Lord doeth." But a servant, whose service is of pure and filial love, is also a son, of whom the Saviour saith, Mat 25:21, Mat 25:23, "Well done, good and faithful servant, enter thou into the joy of thy Lord." But since a distinction is made here between the son and the servant, he seems to be speaking of servile fear, which, although it doth not good well and meritoriously, i. e., with a right intention and from love, yet withdraws from ill, and is the beginning of wisdom, because it disposeth to grace. Whence it is written (Ecclesiasticus 1:21), 'The fear of the Lord driveth away sins,' and again Scripture saith Pro 16:6, "By the fear of the Lord men depart from evil."
"God requireth to be feared as a Lord, honored as a Father, loved as a Husband. Which is chiefest of these? Love. Without this, fear has torment, honor has no grace. Fear, when not enfreed by love, is servile. Honor, which cometh not from love, is not honor, but adulation. Honor and glory belong to God Alone; but neither of them will God accept, unless seasoned with the honey of love."
"Saith the Lord unto you, O priests, who despise My Name," literally "despisers of My Name," habitually beyond others. The contempt of God came especially from those bound most to honor him. priests, as consecrated to God, belonged especially to God . "Malachi begins his prophecy and correction by the correction of the priests; because the reformation of the state and of the laity hangs upon the reformation of the clergy and the priest, for Hos 4:9, "as is the priest, such also is the people?" He turns, with a suddenness which must have been startling to them, to them as the center of the offending.
"And ye say, Wherein have we despised Thy Name?" Before, it was ignorance of God's love: now it is ignorance of self and of sin. They affect to themselves innocence and are unconscious of any sin. They said to themselves doubtless (as many do now) "we cannot help it; we do the best we can, under the circumstances." Without some knowledge of God's love, there can be no sense of sin; without some sense of sin, no knowledge of His love. They take the defensive, they are simply surprised, like Cain, Gen 4:9, "Am I my brother's keeper?" or many of the lost in the day of judgment Mat 7:22-23, "Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy Name? And in Thy Name have cast out devils? And in Thy Name done many wonderful works?" and yet were all the while "workers of iniquity," to whom He will say, "I never knew you." And Mat 25:44, Mat 25:46 says: "Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee?" And yet they "shall go away into everlasting punishment." |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
if then I be a father
(See Scofield) - (Isa 63:16).
The relationship here is national, not personal (Jer 3:18); (Jer 3:19) here, apparently, the Jews were calling Jehovah, "Father," but yielding Him no filial obedience.
See; (Joh 8:37-39); (Rom 9:1-8). |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The condemnation of that contempt of the Lord which the priests displayed by offering bad or blemished animals in sacrifices, commences with the following verse. Mal 1:6. "A son honoureth the father, and a servant his master. And if I am a father, where is my honour? and if I am a master, where is my fear? saith Jehovah of hosts to you, ye priests who despise my name, and yet say, Wherein have we despised Thy name? Mal 1:7. Ye who offer polluted bread upon my altar, and yet say, Wherewith have we polluted thee? In that ye say, The table of Jehovah, it is despised. V.8. And if ye offer what is blind for sacrifice, it is no wickedness; and if ye offer what is lame and diseased, it is no wickedness. Offer it, now, to thy governor: will he be gracious to thee, or accept thy person? saith Jehovah of hosts. Mal 1:9. And now, supplicate the face of God, that He may have compassion upon us: of your hand has this occurred: will He look upon a person on your account? saith Jehovah of hosts." This reproof is simply directed against the priests, but it applies to the whole nation; for in the times after the captivity the priests formed the soul of the national life. In order to make an impression with his reproof, the prophet commences with a generally acknowledged truth, by which both priests and people could and ought to measure their attitude towards the Lord. The statement, that the son honours the father and the servant his master, is not to be taken as a moral demand. יכבּד is not jussive (Targ., Luth., etc.); for this would only weaken the prophet's argument. The imperfect expresses what generally occurs, individual exceptions which are sometimes met with being overlooked. Malachi does not even appeal to the law in Exo 20:12, which enjoins upon children reverence towards their parents, and in which reverence on the part of a servant towards his master is also implied, but simply lays it down as a truth which no one will call in question. To this he appends the further truth, which will also be admitted without contradiction, that Jehovah is the Father and Lord of Israel. Jehovah is called the Father of Israel in the song of Moses (Deu 32:6), inasmuch as He created and trained Israel to be His covenant nation; compare Isa 63:16, where Jehovah is called the Father of Israel as being its Redeemer (also Jer 31:9 and Psa 100:3). As Father, God is also Lord ('ădōnı̄m: plur. majest.) of the nation, which He has made His possession. But if He is a Father, the honour which a son owes to his father is due to Him; and if a Lord, the fear which a servant owes to his lord is also due to Him. The suffixes attached to כּבודי and מוראי are used in an objective sense, as in Gen 9:2; Exo 20:17, etc. In order now to say to the priests in the most striking manner that they do the opposite of this, the prophet calls them in his address despisers of the name of Jehovah, and fortifies this against their reply by proving that they exhibit this contempt in their performance of the altar service. With regard to the construction of the clauses in the last members of Mal 1:6, and also in Mal 1:7, the participle מגּישׁים is parallel to בּוזי שׁמי, and the reply of the priests to the charge brought against them is attached to these two participial clauses by "and ye say;" and the antithesis is exhibited more clearly by the choice of the finite tense, than it would have been by the continuation of the participle.
Mal 1:7 is not an answer to the question of the priests, "Wherein have we despised Thy name?" for the answer could not be given in the participle; but though the clause commencing with maggı̄shı̄m does explain the previous rebuke, viz., that they despise the name of Jehovah, and will not even admit that this is true, it is not in the form of an answer to the reply of the opponents, but by a simple reference to the conduct of the priests. The answer is appended by בּאמרכם in Mal 1:7 to the reply made to this charge also; and this answer is explained in Mal 1:8 by an allusion to the nature of the sacrificial animals, without being followed by a fresh reply on the part of the priests, because this fact cannot be denied. The contempt on the part of the priests of the name of Jehovah, i.e., of the glory in which God manifested Himself in Israel, was seen in the fact that they offered polluted bread upon the altar of Jehovah. Lechem, bread or food, does not refer to the shew-bread, for that was not offered upon the altar, but is the sacrificial flesh, which is called in Lev 21:6, Lev 21:8, Lev 21:17, the food (lechem) of God (on the application of this epithet to the sacrifices, see the remarks in our comm. on Lev 3:11, Lev 3:16). The prophet calls this food מגאל, polluted, blemished, not so much with reference to the fact, that the priests offered the sacrifices in a hypocritical or impure state of mind (Ewald), as because, according to Mal 1:8, the sacrificial animals were affected with blemishes (mūm), or had something corrupt (moshchâth) about them (Lev 22:20-25). The reply, "Wherewith have we defiled Thee?" is to be explained from the idea that either touching or eating anything unclean would defile a person. In this sense they regard the offering of defiled food to God as defiling God Himself. The prophet answers: In that ye represent the table of Jehovah as something contemptible. The table of Jehovah is the altar, upon which the sacrifices (i.e., the food of God) were laid. נבזה has the force of an adjective here: contemptible. They represent the altar as contemptible not so much in words or speeches, as in their practice, viz., by offering up bad, despicable sacrificial animals, which had blemishes, being either blind, lame, or diseased, and which were unfit for sacrifices on account of these blemishes, according to the law in Lev 22:20. Thus they violated both reverence for the altar and also reverence for Jehovah. The words אין רע are not to be taken as a question, but are used by the prophet in the sense of the priests, and thus assume the form of bitter irony. רע, bad, evil, as a calumniation of Jehovah. In order to disclose to them their wrong in the most striking manner, the prophet asks them whether the governor (פּחה: see at Hag 1:1) would accept such presents; and then in Mal 1:9 draws this conclusion, that God also would not hear the prayers of the priests for the people. He clothes this conclusion in the form of a challenge to supplicate the face of Jehovah (חלּה פני: see at Zac 7:2), that God would have compassion upon the nation; but at the same time he intimates by the question, whether God would take any notice of this, that under the existing circumstances such intercession would be fruitless. פּני אל is selected in the place of פּני יהוה, to lay the greater emphasis upon the antithesis between God and man (the governor). If the governor would not accept worthless gifts graciously, how could they expect a gracious answer to their prayers from God when they offered such gifts to Him? The suffix in יחנּנוּ refers to the people, in which the prophet includes himself. The clause "from your hand has זאת (this: viz., the offering of such reprehensible sacrifices) proceeded" (cf. Isa 50:11), is inserted between the summons to pray to God and the intimation of the certain failure of such intercession, to give still further prominence to the unlawfulness of such an act. The question הישּׂא וגו is appended to the principal clause חלּוּ־נא , and מכּם פּנים does not stand for פּניכם: will He lift up your face, i.e., show you favour? but מכּם is causal, "on your account" (Koehler): "will He regard a person, that is to say, will He show favour to any one, on your account, viz., because ye pray to Him for compassion, when these are the actions ye perform?" The view of Jerome, Grotius, and Hitzig, that the challenge to seek the face of God is an earnest call to repentance or to penitential prayer, is at variance with the context. What follows, for example, is opposed to this, where the prophet says it would be better if the temple were closed, since God does not need sacrifices. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
O priests - Had undutifulness been found among the ignorant people, it might have been a little excusable. But you, O priests, whose business is to know me, have like Eli's sons despised me yourselves, and made others do so too. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
A son honoreth his father - I am your Father - where, then, is my honor? Where your filial obedience?
If I be a master, where is my fear? - The respect due to me. |
2 I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob,
46 And why call ye me, Lord, Lord, and do not the things which I say?
12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.
16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.
46 And these shall go away into everlasting punishment: but the righteous into life eternal.
44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?
9 And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.
6 By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.
23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
35 And the servant abideth not in the house for ever: but the Son abideth ever.
8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.
10 Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood.
6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?
8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.
16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.
9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
1 When Israel was a child, then I loved him, and called my son out of Egypt.
22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
3 Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
2 That I have great heaviness and continual sorrow in my heart.
3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
4 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;
5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
8 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.
37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.
38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.
19 But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me.
18 In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.
16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.
11 Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.
2 When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,
9 And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts.
1 In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,
20 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
20 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
21 And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
22 Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.
23 Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
24 Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.
25 Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.
8 And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.
16 And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD'S.
11 And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.
17 Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God.
8 Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, am holy.
6 They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy.
8 And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.
7 Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.
7 Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.
7 Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.
6 A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?
17 Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.
2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered.
3 Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.
6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?
12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.
9 And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts.
7 Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.
6 A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?