Chapter 1

Commentary

THE ACCEPTED OFFERING

In this chapter the prophet Malachi demonstrates that, despite their true knowledge of God, as a heavenly Father and a Master, Yet they did not practically honor Him as a Father, nor feared Him as a Master and a Lord. It is fitting for us to have our knowledge and faith connected to our practical life in God’s love and fear.

God reveals His love for Jacob, and pours it over his descendants who walk according to his thoughts. It is a free love given to those, serious in seeking the salvation of their souls.

1. The need for God’s work             1–5.
2. The practical honoring of God    6.
3. A defiled offering                          7–9.
4. The pure offering                          1–11.
5. A blemished offering                     12–14.

1. THE NEED FOR GOD’S WORK

“The burden of the word of the Lord to Israel by Malachi” (Malachi 1:1)

The word ‘oracle’ is here interpreted as a “burden”. As the word of the Lord to Israel, in his evil, does not present pleasure, joy, or sweetness, as much as it openly reveals their wounds. They considered it a burden that caused so much grief, that they were not able to hear it. It is a burden for those who do not seek their salvation. But those who are serious in seeking it, would rather find it “a light and sweet yoke” (Matthew 11:30).

“’I have loved you,’ says the Lord. Yet you say, ‘in what way have you loved us? ’’Was not Esau Jacob’s brother?’ says the Lord. ‘Yet Jacob I have loved’” (Malachi 1:2)

Revealing the call for all the nations and peoples to receive faith, this book begins by confirming that God’s love for His people is free, and with no worthiness on their part. Yet, because they did not care for His love, despised His name, and defiled the offerings and sacrifices, God is not pleased with them anymore; and is opening the door before all the nations all over the world, for His name to be glorified everywhere.

He started opening the wounds of His people to cleanse and heal them; confirming to them that He is doing this, not out of hate, but out of love and compassion. That is why God’s message starts by saying: “I have loved you,” as He always used to confirm on the tongue of His prophets: “Yes, I have loved you with an everlasting love. Therefore, I have continued my faithfulness to you” (Jeremiah 31:3). “When Israel was a child, I loved him” (Hosea 11:1).

He starts His talk by proclaiming His love, to confirm that, even if He rebukes, it is because He is a Father: “I reprove and discipline those whom I love” (Revelation 3:19); He rebukes them because they did not love Him back.

Because man needs to love and be loved, God often confirms to His children “I have loved you.” But, passing sometimes through circumstances that seem tough and bitter, man wonders ‘Where is God’s love for me?’

They doubt and despise His love and care for them, saying: “In what way have you loved us?” to which the Lord responds, saying: “Was not Esau Jacob’s brother?… Yet Jacob I have loved; but Esau I have hated”.

Because the Jews often assumed that God is committed to give them back, the love He owes to their father Abraham; He, as though saying to them: [If that is the case, I would have loved Esau more than Jacob, because He is the firstborn. However, Jacob, through his practical faith, earned My love, whereas Esau, through the hardness of his heart, fell under My wrath.] God’s love is not based on partiality, or on mere flesh relationships. Both Esau and Jacob were both twins who shared the same womb. Yet, Jacob alone enjoyed entering into a covenant with God; while Esau deprived himself of that gift.

That gift, Jacob got free according to God’s pleasure; not as a commitment on His part; but through Jacob’s response to the free divine gift.

• God knows the sinners beforehand, when they are still in their mother’s womb (See Genesis 25:23)^[1].
  
  
• “The wicked are estranged from the womb. They go astray as soon as they are born, speaking lies” (Psalm 58:3)… How is that? Let us look more closely! While Rebecca was still pregnant with the twins; God said: “Jacob I have loved, but Esau I have hated” (Malachi 1:2; Romans 9:13); and “The older shall serve the younger.” God’s judgment was then hidden. But from the very source, the wicked are estranged. From what are they estranged? From the truth from the blessed city from the blessed life!^[2] St. Augustine
  
  
• Cain despised Abel his brother; and despised God as well. How did he despise Him? By his rude response to God, saying: “Am I my brother’s keeper?” (Genesis 4:9). So did Esau; He despised his brother, and despised God as well. That is why God said: “Jacob I have loved, but Esau I have hated” (Malachi 1:2; Romans 9:13)^[3]. St. John Chrysostom
  
  
• Although it is correct to say that God loves justice and hates oppression; Yet that does not mean that He prefers someone to another; as this is an attribute of men. But it rather means that He, as a Judge, loves and helps the righteous, and turns His face away from the wicked4. St. Athanasius the Apostolic God proclaimed His love for Israel, saying: “When Israel was a child, I loved him; and out of Egypt I called My son” (Hosea 11:1). He called him a child and His son. But, as Israel persisted on their evil ways, St. John the Baptist said to them: “Brood of vipers! Who has warned you to flee from the wrath to come?” (Matthew 3:7). God has no partiality.
  
  
• It is the fruit of their foolishness and childish mind, to suffer this punishment. I called them out of Egypt, and set them free from that cruel bondage. And yet they denied Me and chose for themselves to worship the idols. I taught them how to walk; I healed them from their horrible behavior; I showed them fatherly compassion. And I kept them from a double destruction by the invaders. Yet they dug their claws in Me, and I love them as if that’s a chain^[4]. Theodoret of Cyrus
  
  
• Israel, since they were in Egypt, have been symbolically called God’s son (Matthew 2:15). But they lost their sonhood title, granted to them through God’s grace, in the days of Moses, through their worship of Baal, and offering incense to the idols; to be given by John a more fitting name “Brood of vipers” (Matt 3:7)^[5]. St. Ephram the Syrian
  “But Esau I have hated, And laid waste his mountains and his heritage for the jackals of the wilderness” (Malachi 1:3)
  Having challenged the God of Israel, and disregarded His divine will, Edom (Esau) fell to an eternal desolation; Whereas Israel, who was under chastisement, gained the blessing of the proclamation of God’s glory in his territories. This situation is spiritually perpetual. If a Jew or a Gentile challenges the God of hosts, he would turn into a spiritual Edom. God will be longsuffering. Yet, when his cup is full with evil, he will fall into eternal perdition. Whereas several Gentiles, who used to be adversary like Edom; in case they return to the Lord, they will turn into a New Israel, filled with divine glories.
  Esau, who has been violent against his brother and his parents; and took for himself two Hittite wives, who were “a grief of mind to Isaac and Rebecca”(Genesis 26:35), drank from the same cup he filled for his family; desolation befell his heart, and was reflected even on the mountains of Seir, his inheritance, that were destroyed by the armies of the Chaldeans, to become so barren to be a dwelling place for the jackals of the wilderness.
  The children of Esau or Edom who gloated in the desolation of Jerusalem, likewise drank from the same cup they filled for others. God was so longsuffering, a generation after another, that some thought His threats against them to be just words with no action. Ultimately, Yet Edom eventually fell into perpetual desolation.
  
  
• Rebecca was pregnant with both Jacob and Esau; who, though of the same seed, yet were different! They wrestled and fought even in their mother’s womb, that Rebecca was told: “In your womb are two people!” It is the same way in the church: the wicked fight against the good, within the womb of the same mother^[6].
  
  
• Who is so foolish and evil to claim that God is unable to alter the wicked will of some people, to become good, however, wherever, and whenever He wants. When He works, He works through mercy. And when He does not work, it would be through justice; “He has mercy on whom He wills, and whom He wills He hardens” (Romans 9:18). In so saying, the apostle praises the grace about which he talked as he connected it to the twins of Rebecca’s womb. “(For the children not yet being born, nor having done any good or evil, that the purpose of God according to the election might stand, not of works but of Him who calls), it was said to her, ‘The older shall serve the younger’” (Romans 9:11, 12). Successively he refers to another prophetic testimony: “Jacob I have loved, and Esau I have hated” (Malachi 1; 2-3). Realizing that what he said may disturb those whose understanding could not bring them into the depth of this grace, he added: “What shall we say then? Is there unrighteousness with God? Certainly not!” (Romans 9:14) However, it may look unrighteous, and with no worthiness based on good or evil works, that God loves one and hates another. Now, If the apostle intended for us to understand the probability of future works – which were certainly known by God – he would not have said: “not of works” (Romans 9:11), but would have said instead: ‘of future works.’ Hence intending to solve the problem; or rather not to leave it unsolved; he adds: “Certainly not!” to ascertain that there is no unrighteousness with God, who says to Moses: “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion” (Romans 9:15). Now, who is but foolish, who thinks there is unrighteousness with God, either when He punishes who deserves to be punished, or show mercy on whomever is not worthy of it? Finally the apostle says: “So then it is not of him who wills, nor of him who runs, but of God who shows mercy” (Romans 9:16)^[7]. St. Augustine
  
  
• Since the beginning of the world, it was the case between Adam’s two sons; the younger Abel was the chosen one; whereas the older Cain – being a symbol of the non-believing Jews – was judged. Later, in the days of Abraham, the same symbol was realized in Sarah and Hagar. Sarah was barren for a long time, as a symbol of the Church; whereas Hagar, as a symbol of the Jewish assembly, quickly got pregnant with a son. Yet the younger son – Isaac – got the inheritance, whereas the older Ishmael was denied. This same fact seems to be realized in Jacob whom God loved, whereas Esau was hated (Malachi 1:2-3). This symbol was also known to be realized in two sisters whom Jacob took as his wives. He loved Rachel, the younger one more than her sister Leah. Actually, by the former, Joseph was born, who was sold in Egypt, as a symbol of our Lord and Savior. Leah’s eyes were delicate and weak, while Rachel was graceful and beautiful; which was also significant: Leah refers to the Jewish assembly, while Rachel refers to the Church. Like him, whose eyes are infected, and cannot look at the splendor of the sun; so was the Jewish assembly, who had the eyes of their heart full of the poison of envy and hate against our Lord and Savior, could not behold the exaltation of Christ “the Sun of Righteousness” (Malachi 4:2)^[8]. Fr. Caesarius of Arles
  
  “Even though Edom has said, ‘We are shattered, but we will rebuild the ruins,’ desolate places. Thus says the Lord of hosts: ‘They may build, but I will tear down, until they are called the wicked country, the people with whom the Lord is angry forever’”(Malachi 1:4).
  
  Edom assumed, as it happened with Jerusalem that he is capable of rebuilding the desolation that dwelt over him, on his own, without reforming the heart and driving out the inner jackals; but he fell into vain hopes.
  By saying, “We will rebuild the ruins,” they assume that they have the matter in their own hands, and that it all depend on military possibilities and planning; whether this conforms with the will of God or not. But so says the Lord of hosts: “They may build, but I will tear down.” No one can challenge the will of God!
  By their challenge they become an example and a lesson to the souls that are haughty before God. “They are called the wicked country, and the people with whom the Lord is angry forever.” This reminds us of the wonderment of ‘Job’: “Who has hardened himself against Him (against God) and prospered?” (Job 9:4). Having rejected the Lord Christ, opposed His gospel and His Church, the Jews became Edomites, and this saying is realized in them. When they attempted to rebuild the temple in Jerusalem in the days of Emperor Adrian, God tore down what they had built, through an earthquake and fire; that they had to stop their attempts^[9].
• If God utters a thousand words against us, we shall not be able to utter one single word in response; As “In (His) sight no one living is righteous” (Psalm 143:2)^[10]. St. John Chrysostom 
• “I acknowledged my sin to You, and my iniquity I have not hidden. I said, ‘I will confess my transgression to the Lord,’ and You forgave the iniquity of my heart” (Psalm 32:5). I shall not argue against Your judgment, I do not want to deceive myself, for fear that my iniquity would stand against me^[11]. St. Augustine
  “Your eyes shall see this, and you shall say, ‘Great is the Lord beyond the border of Israel’” (Malachi 1:5).
  When Edom’s heart were laid waste, with no trace of love, his mountains turned into desolation, and his inheritance became for the jackals. Now, as Israel, while under chastisement, seeks the divine intervention, God is glorified in his territory, as well as in his inner depths. It is God’s pleasure, that the whole world would become the new spiritual Israel, bearing His glory, inside and outside. The Word of God came to transfer us, through Baptism, from sonhood to the devil, to that to God; and to transfer us from being Edom, bearing the barren jackal’s heart, to the new Israel, bearing the divine glory.

2. THE PRACTICAL HONORING OF GOD

“A son honors his father, and a servant his master. If then I am the Father, Where is My honor? And if I am a Master, Where is My reverence? Says the Lord of hosts to you priests who despise My name. Yet you say, ‘In what way have we despised Your name?’” (Malachi 1:6)

By the law of nature, a son honors his father. And by the laws of the world, a slave fears his master, obeys his commands, and is keen on serving him. A son who does not honor his father would fall under the curse of the natural law. And a slave who does not obey his master would fall under the laws of the society. How then, would it be for the priest who is governed by the divine Law? What is more worthy of obedience, the divine Law, or those of the nature and the society? If the priest wishes to be called a ‘father’ (Judges 18:19); and to be looked at as a leader who should be obeyed; he is committed to deal with God as a son and a slave. How could a priest call on the people to honor God as a Father, and to submit to Him as a Master, if he does not bear the same spirit! St. Paul says: “We have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits, and live?” (Hebrew 12:9)

• God says to all creatures: “If I am a Father, where is My honor? And if I am a Master, where is My reverence?” (Malachi 1:6). If the human life does not have a Master to supervise it, it would turn into an utter chaos. That is what happened when the heavenly forces rebelled and hardened their necks against God; when the created refused to obey the Almighty Creator!^[12]
  
• It is said: “The son honors his father; and the servant his master” (Malachi 1:6). The creature gives servitude of the servant; but the other one, which can be described as a kind of an intimate friendship, is realized through the Holy Spirit^[13]. St. Basil the Great
  
  
• Our prayer should conform with the good will of Him, to Whom we pray; and Whom we glorify at the beginning of the prayer, saying: “Our Father who art in heaven.” Indeed, in the pages of the Holy Bible, there are several words that glorify God; yet we never find a commandment to the Jewish people to address God as “our Father.” They pray to Him, not as sons, but as slaves, having been still living according to the flesh.
  They could have had God as a father, if they have not disobeyed the Law that they were commanded to keep. That is why the following texts came: “I have nourished and brought up children, and they have rebelled against Me” (Isaiah 1:2) “I said, ‘You are gods, and all of you are children of the Most High” (Psalm 82:6) “If then I am a Father, where is My honor?” (Malachi 1:6)
  These texts show their rejection as children to God; As well as being a prophecy about how the Christians will look at God as their Father; according to the words of the Evangelist St. John: “He gave them the right to become children of God” (John 1:12); and those of the apostle St. Paul: “The heir, as long as he is a child, does not differ at all from a slave, though he is master of all” (Galatians 4:1); This also refers to the spirit of sonhood that we have gained, by which we cry out, saying: “Abba, Father” (Romans 8:15)^[14]. St. Augustine
  
  
• The glory of the fathers is the sanctity of their children; and the honor of the masters is in the reverence of their servants. Contrary to that, it would be both insult and chaos; saying: “Because of you, my name is blasphemed among the nations^[15].” Constitutions of the Holy Apostles
  
  
• “I have nourished and brought up children, and they have rebelled against Me” (Isaiah 1:2)… He is not referring here to their fellowship together with all mankind, with a reference to the exaltation of their birth; but rather to an exalted grace, that they became His children. God often starts things by granting gifts: When He created man, even before making him, He honored his sonhood by saying: “Let us Make man in our image, according to our likeness” (Genesis 1:26)^[16].
  
  
• Those who became children and are enjoying the spiritual food, have the right to glorify their Father, according to the words of the Holy Bible: “The son honors his Father, and the servant his Master.” You have become His son, and enjoys the spiritual food. You eat His body, and drink His blood, which grant you a new birth. Hence, you should repay this favor by glorifying Him, who granted it to you. Say: “I will extol You, my God, O King” (psalm 145:1). If you present a testimony of your intimate relationship, God would say about you, as He did about Abraham, Isaac, and Jacob: “I am God of Abraham, God of Isaac, and God of Jacob” (Exodus 3:6). I mean, When you say: “My God, O King;” and present a testimony about your love; He will, in turn, calls you: “My servant, and My companion,” as He did about Moses^[17].
  
  
• Who reveres is not curious but in contrary he offers praise and glorification^[18]. St. John Chrysostom
  
  
• Last week, I talked enough about reforming those who do not present due thanksgivings to the Creator, for the divine gifts they enjoy; Those unworthy denying people, who, while enjoying the heavenly compassion, they do not revere God like servants toward their Master, nor honor Him like children toward their Father. About whom, God says through the prophet: “If I am a Father, Where is My honor; And if I am a Master, Where is My reverence?” (Malachi 1:6). If you are a servant, you should reverently serve your Master. And if you are a son, you should show your Father the honoring love. If you do not love nor revere God; you are then a haughty servant or an arrogant son! A good Christian should perpetually praise his Father and Master; And should practice all the good works for the sake of His glory; according to the words of the apostle St. Paul: “Whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31)^[19]. Maximus of Turin
  
  
• Concerning God; who is unique as being both a Father and a Master, We are committed to love Him, being His children; and to revere Him, being His servants^[20]. Lactantius
  
  
• That reverence, or love, concerning which God rebukes us, saying: “A son honors his father, And a servant his master. If then I am a Father, Where is my honor? And if I am a Master, where is My reverence?” (Malachi 1:6). We should observe each one of us according to what suits him. “That servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes” (Luke 12:47)^[21].
  
  
• There are two kinds of fear:
  
  1. The first kind for the beginners; namely for those who are still under servitude; of which is said: “A servant reveres his master” (Malachi 1:6). And, “No longer do I call you servants, for a servant does not know what his master is doing” (John 15:15). And in the Bible He says, “A slave does not abide in the house forever, but a son abides forever” (John 8:35). That is why God teaches us to move on from the fear of punishment to the fullness of the freedom of love, and to the confidence of the beloved children of God. And the blessed apostle, by the strength of the love of God, crossing over from the stage of fear, to despising the earthly things, and to proclaiming that he became rich with the good things of God; says: “God has not given us the spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1; 7). And to those who flared with a perfect love toward their heavenly Father, and through the divine adoption, became sons and not servants, the apostle says: “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father’” (Romans 8:15).
  
  2. As to the other kind of fear, the prophet speaks about the seven-sided Spirit, who, according to the mystery of incarnation, rests in full upon the incarnate God: “The Spirit of the Lord shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and the fear of the Lord” (Isaiah 11:2). Then He specifically adds: “His delight is in the fear of the Lord” (Isaiah 11:3). Here we notice that He did not go on to say: ‘The spirit of fear shall rest upon Him,’ but he says: “His delight is in the fear of the Lord.” The greatness of the riches of this fear is that, when it rests upon someone with its power, it does not take over just a part of his mind, but his whole mind, because of His close connection to the love that never fails^[22]. Abbot Chearemon
  
  It is such a serious accusation against the people, and against the priests. And it is as well an equally serious response: “In what way have we despised Your name?’ that brings us before a sad and horrible portrait. The most serious point in all this is the spiritual blindness that came over all, to become unaware that they are despising the name of God. They might even boast that they present offerings and sacrifices, and practice worship perfectly according to the Law. The Jewish people were proud of having among them, the tribe of Levi, including the priests chosen by the Lord, to present to Him offerings and sacrifices that please Him. Now, God, Himself, reveals to them that the priests who intercede for them to get blessings, have, themselves, lost the blessing, the sanctity, and the pleasure of God; who then, can raise their face before God? God speaks on the tongue of His prophet to settle an account with the priests. If they were set to become judges in the house of the Lord, it is to practice and to live the commandment, themselves first; lest they would fall under judgment.  Be obedient to your bishop, as your spiritual father. “If I am a father, where is the honor due me? If I am a master, where is the respect due me? (malachi1: 6). yet the bishop, in turn, is committed to know that they are priests and are not masters. Let them bring back to the priesthood the honor that was fitting to it2. St. Jerome  It is the duty of the bishop, not to disregard the sins of the people, and not to reject those who repent, lest he would destroy the flock of the lord, or despise the new name He gave His people; And would be rebuked, as it happened to the old shepherds, about whom God said to Jeremiah: “Many shepherds have destroyed My vineyard, they have trampled down My portion” (Jeremiah 12:10); and to Zechariah: “My anger is kindled 1 St. Cassian: Conferences 11: 13. 2 Letter 52:7. 18 against the shepherds, and I will punish the goatherds” (Zechariah 10:3); and to Malachi: “To you priests who despise My name” (Malachi 1:6)1.  It is obvious that the bishops and the priests, who do that, will not escape God’s judgment2. Constitutions of the Holy Apostles 3. A DEFILED OFFERING “You offer defiled food on My altar, But you say, ‘In what way have we defiled You.’ by saying that the Lord’s table may be despised.” (Malachi 1:7) The charge against the priests is despising the name of God and defiling His sanctuaries. And what is more serious is their response, saying: “In what way have we defiled You?,” which reveals either a serious ignorance of the truth, being blind leaders who lead the people; Or a more serious, non-fitting, and daring awareness of what they are doing! Either way, it is a very serious charge for the leaders of the people. “The Lord’s table may be despised” probably refers to the table of, or to the altar of burnt offerings; so called because both the priests and the people were allowed to eat from them; God who receive the sacrifices, wishes to share them with the priests and the people, as though on a table of reconciliation. By partaking of the sacrifices offered to idols, they despise the table of the Lord. They wish for a fellowship with both God and the idols; or with both God and the devil; by which they are defiling the table of the Lord (12). They also despise the table of the Lord by offering blemished sacrifices. They give themselves the priority; and count God as unworthy of the best of what they have. They offer sacrifices on the table of God, or on His altar, and assume that they are pleasing Him; not aware that they are actually despising Him, and defiling His altar. And then they wonder, saying: “In what way have we defiled You?” They offer sacrifices, while their hearts are far away from the Lord, opposing Him, rejecting His commandments, and not wishing to enjoy an intimate fellowship with Him. “‘When you offer the blind as a sacrifice, Is it not evil? And when you offer the lame and sick, Is it not evil? Offer it then to your governor! Would he be pleased with you? Would he accept you favorably?’ says the Lord” (Malachi 1:8). They offer the sacrifices, which were not fit for anything else; counting the sacrifice as something to be consumed by fire. By putting aside the beasts fit for selling; and giving God their left-overs; they disregard what came in the book of Deuteronomy: “But if there is any defect in it, if it is lame or blind, or has any serious defect, you shall not sacrifice it to the Lord your God. You may eat it within your gates, the unclean and the clean person alike may eat it, as if it were a gazelle or a deer” (Deuteronomy 15:21- 22). The sacrifice of the blind refers to their practice of worship with no spiritual benefit; as someone practicing a duty with ignorance, and without beholding God to recognize His joyful heavenly secrets. The sacrifice of the lame refers to someone who does not enjoy the Lord Christ, being the divine Way, by whom to set forth to the fatherly bosom; and for his soul to 1 Constitutions of the Holy Apostles, 2:3:15. 2 Constitutions of the Holy Apostles, 8 2:2. 19 have rest and comfort in the heavenly Father. The sacrifice of the sick refers to the practice of slothful worship, with no concentration of the eyes on the lord, the heavenly Physician, to seek healing for the sick soul. In those three mentioned sacrifices – the blind, the lame, and the sick, man worships with the body, but not with the heart; with the letter, but not with the Spirit; slothfully bearing a heart without enlightenment, and without spiritual involvement. He admonishes them, that what they practice in their relationship with Him, they would not dare to do with a king or a governor, whose favor they seek.  Such was the rejected offering of Cain, the murderer; to whom God said: “If you do well, will you not be accepted?” (Genesis 4:7). And so were all the rejected offerings of Israel, who brought on themselves the curse, about which the prophet says: “Cursed be the deceiver who has in his flock a male, and makes a vow, but sacrifices to the Lord what is blemished” (Malachi 1:14). God rebukes them, saying: “Offer it then to your governor! Would he be pleased with you? Would he accept you favorably?” (Malachi 1:8). How can you address God in your prayers with something that show slothfulness or distraction, and then expect it to be accepted by God? Something that would never be accepted even by the lowliest individual! Such a prayer tinted with slothfulness and distraction, is exactly like offering a blemished sacrifice1. Sahdona God is not pleased by a sacrifice He does not desire, or by an offering He does not require (see Psalm 40:6). But He seeks the sacrifices of praise and thanksgiving (see Psalm 51:16; 116:17; Jeremiah 33:11). He accepts it from pure and holy lips; whereas those from defiled lips, that revile and not bless;… that lie, and not utter the truth; that judge, and are not compassionate; are all counted as defiled sacrifices; They are like when man offers a blind, lame, or a sick sacrifice. “‘But now entreat God’s favor, that He may be gracious to us. By this is being done by your hands. Will He accept you favorably?,’ says the Lord of host” (Malachi 1:9) Some believe that a pestilence had befallen the land, when locusts swamped the fields and destroyed everything green (Malachi 3:11). The priests have then cried out to the Lord, but because of their evil ways, He did not listen to them. That is why he advises them to return to God by repentance. So He would hear to them on their part and on the part of the people as well. As the Psalmist says, “If I regard iniquity in my heart, the Lord will not hear” (Psalm 66:18).  Be your own judge; in the depths of your heart, look into your secret place; where you together with God who sees, are alone. Don’t find pleasure in iniquity, so that God may find pleasure in you “Certainly God has heard me; He has attended to the voice of my prayer” (Psalm 66:19). “Blessed be God who has not turned away my prayer, nor His mercy from me” (Psalm 66:20)2. St. Augustine “This is being done by your hands” (9); meaning (The fault is yours). God desires to listen to the prayers of His priests for the sake of His people. Yet, because of 1 Sahdona: Book of Perfection 18.. 2 On Ps 66 (62). 20 their iniquity, He will not, until they return to Him. 4. THE PURE OFFERING “Oh, that someone among you would shut the temple doors, so that you would not kindle fire on My altar in vain! I I have no pleasure in you, says the Lord of hosts, I will not accept offerings from your hands” (Malachi 1:10) Quite openly, the Lord of hosts proclaims “I have no pleasure in you;” revealing that, with the same love He loved them, He loves all mankind; And in broad daylight, He shines His sun on all the nations that offers fragrant incense to the glory of His holy name. The priests assume that it is their right to open the doors of the temple, and to kindle fire on God’s altar; Yet, behaving as wage-workers who seek their own material benefit, they hear the divine voice saying to them: “I have no pleasure in you;” that same voice which proclaimed to them: “I have loved you” (2). How very unfortunate! God has no more pleasure in the ministry of those priests, who practice worship, open and close the temple doors, or kindle a fire on the altar, only for a wage! As, according to the prophet Isaiah: “Yes, they are greedy dogs which never have enough. And they are shepherds who cannot understand. They all look to their own way, every one for his own gain” (Isaiah 56:11). God allowed “those who minister the holy things to eat of the things of the temple, and those who serve at the altar to partake of the offerings of the altar” (1 Corinthians 9:7-14); But not to work for wage or for material benefit. God calls on us to go into our depths, to re-evaluate the hidden motives of our worship, ministry, and preaching.  Malachi, the last of the prophets, openly talks about the rejection of Israel, and the call on the Gentiles1. St. Jerome  The Jews, who returned from Babylon, repaired the ruins of the city, rebuilt the temple, and offered sacrifices. But primarily the prophet Malachi prophesied of the present desolation and the defilement of their sacrifices2.  Don’t you see how He calls for ceasing the Jewish worship, and spreads and proclaims the life and worship of the Church?3 St. John Chrysostom  Jews, why do you try to misinterpret these prophetic words according to the whims of your hearts?!4  Why you are so opposing the Son of God against your salvation… The house of Jacob or Israel is the same people that was called, and is now rejected, because they did not walk in the light of the Lord5. St. Augustine  Any man, whatever his race is; if he has the knowledge of God, and that of his Christ; 1 Letter 53:8. 2 Discourses Against Judaizing Christians 5:12:3. 3 On Ps. 113. 4 On the Gospel of St. John, tr. 35:7. 5 In Answer to the Jews 9. 21 if he keeps the eternal ordainment of righteousness; He is circumcised with the good and right circumcision; …He is a friend of God, who finds pleasure in his gifts and offerings1. St. Justine, the Martyr “For from the rising of the sun, even to its going down, My name shall be great among the Gentiles. In every place incense shall be offered to My name, and a pure offering. For My name shall be great among the nations, says the Lord of hosts” (Malachi 1:11) In the Old Testament, the praise was: “In Judah God is known; His name is great in Israel” (Psalm 76: 1). Now, all the nations glorify Him; from the rising of the sun, even to its going down.  Now, let me go back to Malachi, who prophesied about the Church that greatly spread by the power of Christ, and addressed the Jews, saying: “‘I have no pleasure in you,’ says the Lord of hosts; nor will I accept an offering from your hands. For from the rising of the sun, even to its going down, My name shall be great among the Gentiles. In every place incense shall be offered to My name, and a pure offering. For My name shall be great among the nations,’ says the Lord of hosts” (Malachi 1:10-11). Now, as we see in our time, how, from the rising of the sun, even to its going down, Sacrifice, according to the order of Melchizedek, is offered in every place. If the Jews cannot deny that their sacrifices are no more accepted, how can they anticipate the coming of another Christ? They read the prophecy, and watch its realization before their eyes! Why are they unable to realize that He who is consummating this is the Christ; as no one else can ever do that!2 St. Augustine  He talks about the Gentiles; namely about us, who offer Him sacrifices in every place – the bread and wine of the Eucharist; by which we glorify the name, you are defiling3.  These sacrifices that the Lord Jesus Christ commanded us to offer to His name; namely, the Eucharist of bread and wine, offered in every place of the world, are testified to be the object of God’s pleasure. But He absolutely rejects what you and your priests offer4. St. Justine, the Martyr  God asked His Only-begotten Son, the Creator of all things, to descend from heaven, to transfer the holy faith in God to the Gentiles; namely, to those who were before ignorant of God; and to teach them the righteousness rejected by the rebellious people that He warned to do since long time, as is obvious in Malachi5. Lactantius  These words clearly refer to the fact that the old people (the Jews) are to offer no more sacrifices to God; But that, in every place, a pure sacrifice would be offered to Him; 1 Dialogue with Trypho, 28. 2 City of God 18:35. 3 Dialogue with Trypho, 41. 4 Dialogue with Trypho, 117. 5 Lactantius: The Divine Institutes, 11. 22 And His name would be glorified among the Gentiles1. St. Irenaeus  In place of the blood sacrifice, He designates a mysterious, rational, non-blood sacrifice, of His body and blood; that is realized to represent the death of the Lord... Instead of the divine ministry, being limited to one place, He commands and designates that, from the rising of the sun, even to its coming down, His authority will be glorified (Mal 1:11). By that, He did not nullify the Law, but He nullified its limits2. The Constitutions of the Holy Apostles  After the victorious return of Abraham from war against his enemies, he was received by Melchizedek the high priest of the Lord, with bread and wine; a table that preceded and portrayed this mysterious table; And a priest who has been a symbol and an image of Christ, the true great Priest; according to the words of the prophet: “You are a priest forever according to the order of Melchizedek” (Psalm 110:4). That offering which was an image of the pure; namely, the non-blood sacrifice, was the one mentioned by the Lord on the tongue of His prophet, saying that it will be offered to Him from the rising of the sun, even to its coming down (Malachi 1:11)3. Fr. John of Damascus  Any place would be suitable for prayer, if man prays as he should; as, according to the Lord: “In every place incense shall be offered to My name” (Malachi 1:11); and, “I desire that the men pray everywhere” (1 Timothy 2:8). But, if I may say so, let every one, if possible, has a chosen holy corner in his own house, to pray in peace and without distraction4. Origen  By His words: “Woman believe Me, the hour is coming when you will, neither on this mountain, nor in Jerusalem, worship the Father” (John 4:21); and the words of the apostle (1 Timothy 2:8); It is obvious that the Lord allows praying everywhere. Yet the word “everywhere,” does not include any place designated for improper human usage; but rather cancels the limitation to Jerusalem, and spreads the worship to other places in the world, designated as fitting for worship, in harmony with the prophecy about the sacrifice (Malachi 1:11); dedicated to God for the celebration of this glorified secret5. St. Basil the Great  As circumcision and non-circumcision, belong to the One God; both were nullified in Christ for the sake of the priority that was given to faith, about which it was written “In His name Gentile will trust” (Isaiah 42:4; Matthew 12:21)6. Tertullian  Having come to the world, the name of the Only-begotten Son, became amazing 1 Adv. Haer. 4:17:5. 2 Constitutions of the Holy Apostles, 6:5:23. . 3 الأرشمندریت أدریانوس شكور: المنة مقالة في الإیمان الأرثوذكسي، لبنان 1991 ، ص 236 4 On Prayer, 4. 5 Concerning Baptism, Cf. F.C., vol. 9, p. 409. 6 Against Marcion 5:4:11. 23 everywhere … As according to Isaiah: “the earth shall be full of the knowledge of God” (Isaiah 11:9)1.  When in your opinion, O Jews, did that happen? When was incense offered everywhere? When was a pure sacrifice offered? It could never have been before the coming of Christ! If Malachi was not talking about our era, but was talking about the Jewish sacrifice, his prophecy would be against the Law; as Moses forbade the Jews to offer their sacrifice in any place but the one chosen by the Lord God – the temple in Jerusalem. If Malachi said otherwise, he would be opposing the Law of Moses2. St. John Chrysostom  He is talking about the Gentiles, about us, who, everywhere, offer Him sacrifices; namely the bread and wine of the Eucharist; confirming that we are glorifying the name, which you have defiled3. St. Justine, the Martyr  The prophet Malachi – one of the twelve – said: “‘I have no pleasure in you,’ says the Lord of hosts, ‘Nor will I accept an offering from your hands. For from the rising of the sun, even to its going down, My name shall be great among the Gentiles. In every place incense shall be offered to My name. And a pure offering. For My name shall be great among the nations,’ says the Lord of hosts’” (Malachi 1:11). These words clearly show that the old people (the Jews) will no more offer sacrifices to God; that instead, a pure sacrifice shall be offered to Him; and that His name shall be glorified among the Gentiles. What other name would be glorified among the Gentiles, but that of our Lord; by whom both God the Father and God the Son are glorified? As it is the name of His Son, by which He became incarnated4. St. Irenaeus  It is now the hour when the Father is worshipped by the true worshippers, neither on the Mount of Gerzim, nor in Jerusalem; but by the Spirit and the truth (John 4:21-23). For, if you are searching for a place for God, He dwells in the pure heart; As according to the prophet: “‘In them I dwell. They shall be My people, And I shall be their God,’ says the Lord” (2 Corinthians 6:16; Leviticus 26; 12)5. Origen  Now, it is proved by the Holy Scripture that the Jews have lost the heritage, because they rejected Christ. And that we took over their place. The prophet Jeremiah says: “I have forsaken My house, I have left My heritage; I have given the dearly beloved of My soul into the hand of her enemies. My heritage is to Me like a lion in the forest; It cries out against Me. Therefore, I have hated it” (Jeremiah 12:7-8); And the prophet Malachi says: “‘I have no pleasure in you,’ says the Lord of hosts, ‘Nor will I accept an offering from your hands. For from the rising sun, even to its going down, My name shall be great among the Gentiles’” (Malachi 1:10-11). Isaiah says: “I will gather all nations and tongues; and they shall come and see My glory” (Isaiah 66:18). And in another place: “I, the Lord, have called you in righteousness, and will hold your hand; 1 On Ps. 8. 2 Against Judaizing Christians, Discourse 5: 4. 3 Dialogue with Trypho 42. 4 Adv. Haer. 4:17:5, 6. 5 Homilies on Genesis 13:3. 24 I will keep you and give you as a covenant to the people, as a light to the Gentiles; to open blind eyes, to bring prisoners from the prison, those who sit in darkness from the prison house” (Isaiah 42:6, 7)1. Lactantius  In the day of the Lord, gather together to break bread, and to give thanks to the Lord. But, first of all, confess your sins, for your sacrifice to be pure. And he, who is not on good terms with his brother, should not take part in your gathering before reconciling with his brother, lest your sacrifice would be defiled. Because, according to the Lord: “In every place incense shall be offered to My name, and a pure offering; for My name shall be great among the nations” (Malachi 1:11)2. The Didache 5. A BLEMISHED OFFERING: “But you profane it. In that you say, ‘The table of the Lord is defiled, and its fruit, its food is contemptible’” (Malachi 1:12). He renews the serious charge, He addressed to them in verse 7. Having abused the divine sanctities and the worship, there is no wonder that God drives them away from Him. They said, not by their mouths, but by their actions, that the table of the Lord is defiled. Because they did not demonstrate to their congregation how to honor the altar, and how to offer to the Lord the best of what they have, they became preachers of dishonoring the Lord’s temple and His altar. “‘You also say, ‘Oh, what a weariness!,’ and you sneer at it,’ says the Lord of hosts, ‘And bring the stolen, the lame, and the sick; Thus you bring an offering! Should I accept this from your hand?’ says the Lord” (Malachi 1:13). The second charge addressed to the priests, is that they claim that their task is a heavy burden that they do with a spirit of weariness. That is why the Lord admonishes His people in Micah, saying: “How have I wearied you?” (Micah 6:3). And in Isaiah, He says: “I have not caused you to serve with grain offerings, nor wearied you with incense; You have brought Me no sweet cane with money, Nor have you satisfied Me with the fat of your sacrifices” (Isaiah 43:23, 24). God does not seek the offering, but seeks the one who offers it: “My son, Give Me your heart; Let your eyes watch My ways” (Proverbs 26:23). The unclean worship turns from being a feeling of pleasure and sweetness in the fellowship with God, into a burden, labor, and weariness. Man becomes haughty in his worship instead of enjoying humility, and feels in some way or another, weariness and boredom, either in his collective or in his personal worship, and in his fasting and giving. “‘But cursed be the deceiver who has in his flock a male, and makes a vow, but sacrifices to the Lord what is blemished – For I am a great King,’ says the Lord of hosts” (Malachi 1:14). They present blemished offerings, not because of a lack of what is fitting, but out of a lack of respect of the worship to God. Although they have the best among their flocks, and what is fitting to be offered to God, yet they offer the worst among them; and try to give deceiving human excuses for their shameful acts. They claim that they are 1 Lactantius: The Divine Institutes, 48. 2 Didache, 15. 25 honoring God, while they are doing the contrary. By their deceit, they are falling under the curse instead of enjoying the heavenly blessings. He rebukes His priests and people, for acting in ways not done by pagans; The Jews and their priests dishonored His name, His temple, and His sacrifices; Even though His name is great and feared among the nations. As the Psalmist says: “Oh, clap your hands, all you peoples! … For the Lord Most High is awesome; He is a great King over all the earth” (Psalm 47:1- 2).  It is not enough for Him to get the submission of only one nation. For He has presented a great price that came out of His side, to purchase the whole world1. St. Augustine 1 On Ps 47 (46). 26 AN INSPIRATION FROM THE BOOK OF MALACHI 1 SANCTIFY ME, TO OFFER YOU A HOLY SACRIFICE  Your voice sounds in the depths of my heart. ‘I have loved, and chosen you as My son’ With My blood I redeemed you to enjoy the fellowship of My glories.  You have chosen me even before You created me; You knew me even before I was born; You prepared a glory for me even before I even existed. How can I repay You, who loved me first?  Take away from me every haughtiness and hypocrisy; I shall never be justified before You; I sinned, when I did not honor You as a Father; Nor feared You as a Master. Flare my heart by the fire of Your love. And nail Your fear in me.  Foolishly, I despised Your name. And offered You defiled sacrifices; I did not offer you the first fruits of my time. And did not give priority to my encounter with You. I became preoccupied with temporal things, as though they are eternal. I disregarded my eternity, as though it is a fantasy and an imagination; I abused Your longsuffering; You, who anticipate my return to You.  I sinned, when I often was preoccupied with formalities; And when I counted Your worship as a heavy burden. Shine on my heart, to make it attached to You; And let Your Holy Spirit work in me; to make me walk perpetually by the Spirit.  I often approached You as a lame; As someone faltering between two ways; Carry me to You and in You, O the true Way; Take away every ailment in my soul, O the heavenly Physician. Lift my face up to You; To count everything as nothing for Your sake.  Shine on me, O Sun of righteousness, as well as on my brethren; Let the whole world be enlightened by Your light; Let them all offer to Your name pure incense; Let them all enjoy the Sacrifice of Your body and blood, Let Your name be glorified in every man.  Turn the whole world into a sanctuary for Yourself; Let all men enjoy fellowship with You; Let all men offer You a holy pure sacrifice. Where everyone gets connected to the sacrifice of Your cross. And You, O heavenly King, reign on all humans.

1 On Psalm 58:4. 2 On Ps. 107 (106). 3 Homilies on Timothy, homily 7 4 Four Discourses Against the Arians, . 1:12:52 12

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