Mal 1:2-3 | KingComments | STEP | Malachi speaks to the people in a dialogue. The prophecy begins with the heartwarming declaration of God’s love for His people ( ). Before the consciences are addressed, God wants to touch the heart of His people. We see this also in the last message of John in Revelation 2-3, specifically to the lukewarm Laodicea. It is precisely to Laodicea that the Lord speaks about “those whom I love” ( ). But the reaction of the people, precisely on this expression of God’s love, shows the depraved state of the people. Because they do not experience that love, they raise the question how that love has been shown. The thought does not occur to them to look for the cause of this in themselves. They feel abandoned by God. They are also satisfied with themselves and that goes together with being dissatisfied with God. The question how that love would have been shown is the root of sin. It is not a sincere question, but a rebellious one, an audacity. They challenge God to prove that He loves them, as if all the evidence they have experienced is of no meaning. Would we dare to say something like that? We too are in danger of saying: ‘If God loves me, why does He allow misery in my life?’ If we think negatively and only see decline, we don’t know that love. We do not belong to the Lord because we have loved Him, but because He has loved us and made us His own. In His answer to their question about His love, the LORD asks them a question. It concerns the relationship between their ancestor Jacob and his brother Esau. God speaks of Esau as “Jacob’s brother”. In doing so He places special emphasis on the relationship between their ancestor Jacob and Esau. He asks it as a question, and of course they know it to be so. But in the light of their cheeky question about His love, it must become clear to them what an enormous difference there is between Jacob and Esau in their relationship to God. Although Esau was the oldest and as the firstborn was entitled to the inheritance, the love of God went out to Jacob. That was not because Jacob was more attractive to God than Esau, but because God chose to love Jacob. Jacob was the object of God's elective love. He showed this in the whole history of Jacob personally and in that of his offspring. The people have reacted to this love time and time again with unfaithfulness. In spite of that, a remnant of the people still lives in Jerusalem, with a temple and an altar.

‏ Malachi 1:2-3

A Declaration of Love

Malachi speaks to the people in a dialogue. The prophecy begins with the heartwarming declaration of God’s love for His people (Deu 10:15 ; Deu 33:3). Before the consciences are addressed, God wants to touch the heart of His people. We see this also in the last message of John in Revelation 2-3, specifically to the lukewarm Laodicea. It is precisely to Laodicea that the Lord speaks about “those whom I love” (Rev 3:19).

But the reaction of the people, precisely on this expression of God’s love, shows the depraved state of the people. Because they do not experience that love, they raise the question how that love has been shown. The thought does not occur to them to look for the cause of this in themselves. They feel abandoned by God. They are also satisfied with themselves and that goes together with being dissatisfied with God.

The question how that love would have been shown is the root of sin. It is not a sincere question, but a rebellious one, an audacity. They challenge God to prove that He loves them, as if all the evidence they have experienced is of no meaning.

Would we dare to say something like that? We too are in danger of saying: ‘If God loves me, why does He allow misery in my life?’ If we think negatively and only see decline, we don’t know that love. We do not belong to the Lord because we have loved Him, but because He has loved us and made us His own.

In His answer to their question about His love, the LORD asks them a question. It concerns the relationship between their ancestor Jacob and his brother Esau. God speaks of Esau as “Jacob’s brother”. In doing so He places special emphasis on the relationship between their ancestor Jacob and Esau. He asks it as a question, and of course they know it to be so. But in the light of their cheeky question about His love, it must become clear to them what an enormous difference there is between Jacob and Esau in their relationship to God.

Although Esau was the oldest and as the firstborn was entitled to the inheritance, the love of God went out to Jacob. That was not because Jacob was more attractive to God than Esau, but because God chose to love Jacob. Jacob was the object of God's elective love. He showed this in the whole history of Jacob personally and in that of his offspring. The people have reacted to this love time and time again with unfaithfulness. In spite of that, a remnant of the people still lives in Jerusalem, with a temple and an altar.

I Have Hated Esau

It is not about the history of two persons, but about the history of their descendants, the nations that grew out of them. In that whole history God shows His love for His people and His hatred for Esau (Mal 1:2b; Mal 1:3a). Esau has cause to be hated because of his whole history of rebellion against God. Therefore, this word is only spoken here, in Malachi, at the very end of the Old Testament, and not already in Genesis.

In Genesis, God does not speak about hating Esau. He only says that the older Esau will serve the younger Jacob. God is sovereign and gives each of the brothers a certain place on earth. He does that even before the brothers are born (Rom 9:11-13; Gen 25:23).

Jacob’s election has nothing to do with any merit on his part. His descendants claim this election because they are descendants of Abraham. If that were the basis of the election, Esau would also have been entitled to it. God’s election is sovereign and independent of man’s behavior, while His rejection is the result of man’s sin. God chooses people to be blessed, but He does not choose people to be lost.

We cannot reconcile that with our intellect. Our human logic is: if God chooses certain people to bless them, it is automatically so therefore, that He chooses other people to be lost. But then, with our human and therefore limited intellect, we try to check out God and deal with Him because He does not meet our method of reckoning.

The doctrine that God chooses people to be lost is a devilish doctrine, which not only doesn't do justice to the love of God, but even denies it. It is also a denial of man’s responsibility. After all, if his damnation is fixed in God’s purpose, there is nothing he can do about it and therefore he will not be saved.

God has chosen Jacob from Himself, despite his many failures. He hated Esau because he revealed himself as a “godless person” (Heb 12:16), as someone who has no interest at all in God. That godlessness has been shown by his offspring in an undiminished way. The prophet Obadiah gives a detailed testimony of this (Oba 1:1-15).

Already in the days of Malachi, God can point to His judgment on Esau (Mal 1:3b). It is not yet the final judgment. That will come. What God has taken away are the mountains in which they had made their homes and where they felt untraceable and therefore safe. But for God no one can make himself untraceable (cf. Psa 139:7). Esau’s desolated land has become a home for jackals.

The godlessness of Esau, his not acknowledging of God, is also evident in his arrogant language (Mal 1:4). “Edom”, the descendants of Esau (Gen 36:1 ; 8), can boast that they will rebuild the ruins if they are destroyed. There is no thought present in them to humble themselves before God. A proud, arrogant attitude characterizes them. But “the LORD of hosts” answers. Here God presents Himself in His exaltation above all heavenly and earthly powers.

God’s answer is that He will break what they have built up again. The area of ruins that will then arise will be given the name in which the character of Edom is expressed: “wicked territory”. And the people who live there will forever be under the indignation of God.

What the LORD has done with Edom is presented to Israel (Mal 1:5). They will see with their own eyes the end of Edom. That is once more a proof of God’s goodness and love for Israel. At the same time, what God does with Edom is also a warning to Israel. It should not make Israel proud, but give them the awareness that they have earned the same judgment. It also proves that God is not only the God of the Jews, but also the God of the Gentiles (Rom 3:29) His greatness is not only visible to Israel, but everywhere on earth.