9 "Now, please entreat the favor of God, that he may be gracious to us. With this, will he accept any of you?" says Yahweh of Armies.
*Minor differences ignored. Grouped by changes, with first version listed as example.
He wounds here the priests more grievously, -- because they had so degenerated as to be wholly unworthy of their honorable office and title; "Go," he says, "and entreat the face of God." All this is ironical; for interpreters are much mistaken who think that the Prophet here exhorts the priests humbly to ask pardon from God, both for themselves and for the people. On the contrary, he addresses them, as I have said, ironically, while telling them to be intercessors and mediators between God and the people; and yet they were profane men, who on their part polluted the whole worship of God, and thus subverted the whole of religion: go thou and entreat, he says, the face of God. This duty, we know, was enjoined on the priests; they were to draw nigh to the sanctuary and present themselves before God as though they were advocates pleading the cause of the people, or at least intercessors to pacify God. Since then they were in this respect the types of Christ, it behoved them to strive themselves to be holy; and though the people abandoned themselves to all kinds of wickedness, it yet became the priests to devote themselves with all reverence to the duties of their calling; and as God had preferred them to their brethren, they ought especially to have consecrated themselves to him with all fear; for the more excellent their condition was, the more eminent ought to have been their piety and holiness. Justly then does the Prophet here inveigh so severely against them, because they did not consider that they were honored with the priesthood, that they might entreat God, and thus pacify his wrath, and reconcile to him miserable men: Go, he says, and entreat the face of God; forsooth! he will accept your face. We now understand the real meaning of the Prophet. And now, he says, he will have mercy on us. Here also the Prophet derides them, because they boasted that they could prevail through their own high dignity to render God propitious; forsooth! he says, he will have mercy on us. But this is done by your hand, i.e., by you. "Do ye raise up your hands to God? and will he on seeing you be pacified towards you? As then ye are polluted, ye are unworthy of the honor and office, in which ye so proudly glory." He does not however, as we have already said, extenuate the fault of the people, and much less does he exempt them from guilt who were implicated in the same crimes; but he shows that the state of things was wholly desperate; for the common people disregarded God, and the priests, neglecting to make any distinctions, received every sort of victims, only that they might not be in want: he shows them that the state of the people was extremely bad, as there was no one who could, according to what his office required, pacify God. Will he then receive your face? The Prophet seems to allude to the person of the Mediator; for as Christ had not as yet appeared, when the priest presented himself before the altar, it was the same as though God looked on the face of one, and became thus propitious to all. On this account he says, that the priests were not worthy that God should look on them, since they had polluted his sanctuary and corrupted his whole service. [1] For the same purpose he subjoins --
1 - It is generally admitted that this verse is ironical. The second line has been differently interpreted: some regard the impure sacrifices before mentioned as being referred to, "from your hand have these come," following the Septuagint, where z't is rendered "tauta -- these:" but the most obvious meaning is that given by Calvin, that the sentence is a concession as to what the priests are ironically exhorted to do. I give the following version, -- And now, intreat now God's face that he may favor us; By you (literally by your hand) has this been done: Will he on your account lift up the face? Saith Jehovah of hosts. To "lift up the face" is to show favor. The words seem to be spoken by the Prophet, and by saying, "saith Jehovah," at the end, he identifies what he says with the mind of God, as though he said that what he addressed to them was communicated to him from above. Instead of mkm, "on your account," some MS., have lkm, "for you," or "for your sake." -- Ed.
And now entreat, I pray you, God o that He will be gracious unto you - This is not a call to repentance, for he assumes that God would not accept them. It is rather irony; "go now, seek the favor of God, as ye would not that of your governor." "From your hand," not from your fathers, not from aliens, "hath this been: will He accept persons from you?" The unusual construction seems to imply a difference of meaning; as if he would say, that it consisted not with the justice of God, that He should be an "accepter of persons," (which He declares that He is not) which yet He would be, were He to accept them, while acting thus.
Beseech God - There were evident marks of God's displeasure in the land, and it was occasioned by these pollutions through the priests. And now he exhorts them to pray to God that they may be pardoned: for, if this practice be persisted in, God will not accept any offering made by them.
And now, I pray you, (i) beseech God that he will be gracious unto us: this hath been by your means: will he regard (k) your persons? saith the LORD of hosts.
(i) He derides the priests who deceived the people in saying that they prayed for them, and shows that they were the occasion that these evils came upon the people.
(k) Will God consider your office and state, seeing you are so covetous and wicked?
And now, I pray you, beseech God that he will be gracious unto us,.... These are the words of the prophet to the priests; and are spoken either seriously, exhorting them to that part of their office which lay in interceding for the people that God would be gracious to them, and forgive their sins; and the rather, inasmuch as they had been the means of their sin, and accessary to it, who ought to have reproved them for bringing such offerings, and should have refused to offer them for them; or otherwise, if they did not do this, they could not expect that God would accept their persons, and their offerings: or else ironically, now you have offered such sacrifices to the Lord, as the blind, the lame, and sick, go and intercede for the people; pray that their sins may be forgiven them, and that the curse may be removed from them, and see how you will succeed:
this hath been by your means; that such sacrifices were offered up; they indulged the people in such practices, and encouraged them; the fault was theirs; or this curse, as Kimchi explains it, from Malachi 1:14,
will he regard your persons? saith the Lord of hosts; can you ever imagine that God will have any respect to your persons or prayers, when you have acted so vile a part, and been the cause of so much sin and evil? no, he will not, as is asserted in the following verse Malachi 1:10.
now . . . beseech God that he will be gracious--Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you? Far from it.
this hath been by your means--literally, "hand." These contemptible offerings are your doing, as being the priests mediating between God and the people; and think you, will God pay any regard to you (compare Malachi 1:8, Malachi 1:10)? "Accept thy person" ("face"), Malachi 1:8, answers to "regard your persons," in this verse.
I pray you - O priests. Beseech - Intercede with God for his sinful people. This - This contempt of God.
*More commentary available at chapter level.