* [1:1] See note on Zec 9:1.

* [1:3–5] The thought passes from the person Esau to his descendants, Edom, and from the person Jacob to his descendants, Israel; cf. Gn 25:21–23. In the New Testament, Paul uses this passage as an example of God’s freedom of choice in calling the Gentiles to faith (Rom 9:13).

* [1:8] The sacrificial offering of a lame, sick, or blind animal was forbidden in the law (Lv 22:17–25; Dt 17:1).

* [1:10–11] The imperfect sacrifices offered by the people of Judah are displeasing to the Lord. Kindling fire on my altar: kindle the altar fire for sacrifice. In contrast, the Lord is pleased with the sacrifices offered by other peoples in other places (the rising of the sun: the far east; its setting: the far west). Since the people of other nations could not be expected to know the Lord’s name as did the people of Judah, the rhetorical purpose of this statement is to shame the latter. Incense offerings: in the ancient world, the hallmark of an offering made to a god was the smoke it produced on an altar. In the Old Testament, this was true not only of animals (Lv 8:20–21) but also of incense (Ex 30:7), suet (Lv 3:11), and grain offerings (Lv 6:8). In a Christian interpretation of Mal 1:10–11, the “pure offering” of Mal 1:11 is seen as a reference to sacrifice in the Messianic Age. The Council of Trent endorsed this interpretation (DS 1724).

* [2:8] The covenant of Levi: not mentioned elsewhere in the Bible. The covenant with Phinehas the grandson of Aaron (Nm 25:11–13) and the Blessing of Levi (Dt 33:8–11) may lie in the background.

* [2:10–16] Intermarriage of Israelites with foreigners was forbidden according to Dt 7:1–4. After the exile, attempts were made to enforce this law (Ezr 9–10). Foreign marriages are here portrayed as a covenantal violation (v. 10). They were all the more reprehensible when they were accompanied by the divorce of Israelite wives (vv. 14–16), and God finds their sacrifices unacceptable (vv. 13–14). In Mk 10:2–12, Jesus forbids divorce; in Mt 19:3–12, this ideal is maintained with the provision that unlawful marriage may be grounds for divorce (see 1 Cor 7:10–16). You should be on guard, then, for your life: a warning of punishment for failure to obey God (cf. Dt 4:9; Jos 23:11; Jer 17:21).

* [2:11] Daughter of a foreign god: this unusual phrase connotes a woman who does not share the same father/creator (v. 10), since she does not share the same covenant.

* [2:14] Companion…covenanted wife: the Hebrew word haberet signifies an equal, a partner. This woman, in contrast to the daughter of a foreign god, shares with her husband the same covenant with the Lord.

* [3:1] My messenger…before me: Mt 11:10 applies these words to John the Baptist; Mt 11:14 further identifies John as Elijah (see Mal 3:23). Some take God’s messenger in v. 1a to be a person distinct from “the lord” and “the messenger of the covenant” in v. 1b; others hold that they are one and the same person. Some consider “the lord” and “the messenger of the covenant” to be divine, while others hold that in the text’s literal sense he is a messianic earthly ruler.

* [3:6–7] Not change: God remains faithful to the covenant even when the human partners break it.

* [3:10] Storehouse: the temple treasury.

* [3:14] As mourners: the adverb translated “as mourners” means something like “with a long face.”

* [3:16] Record book: see note on Ex 32:32.

* [3:20] Wings: a common symbol of the manifestation of a god in the ancient Near East is the winged sun disk found, for example, on premonarchic jar handles. Cf. Nm 6:25; Ps 4:7; 31:17; 34:6; 84:12.

* [3:23] Elijah: taken up in a whirlwind, according to 2 Kgs 2:11. Here his return seems to be foretold. A Jewish tradition interpreted this literally; the gospels saw Elijah in the person of John the Baptist (Mt 11:13–14; 17:10–13; Mk 9:9–13).