Malachi 1:4

Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(4) Whereas . . . saith.—Better, If Edom say.

We are impoverished.—Better, we are broken to pieces. Edom’s ineffectual attempts to restore itself will be looked on as proofs of God’s wrath against the nation on account of its wickedness, and will acquire for it the titles “border of wickedness,” “the people against whom the Lord hath indignation for ever.” “Border” means “confines,” “territory;” Latin, fines.

Keith, Evidence of Prophecy, pp. 309, 310, in reference to the literal fulfilment of this prophecy, writes as follows:—“In recording the invasion of Demetrius, about three hundred years before the Christian era, into the land of Edom, Diodorus describes the country as a desert, and the inhabitants as living without houses; nor does he mention any city in that region but Petra alone. Yet the names of some of the cities of Arabia Petræa, enumerated by Josephus, as existing at the time when the Romans invaded Palestine—the names of eighteen cities of Palestina Tertia, of which Petra was the capital, and the metropolitan see, in the times of the Lower Empire—and the towns laid down in D’Anville’s map, together with the subsisting ruins of towns in Edom, specified by Burckhardt, and also by Laborde, give proof that Edom, after having been impoverished, did return, and build the desolate places, even as ‘the ruined towns and places,’ still visible and named, show that though the desolate places were built again according to the prophecy, they have, as likewise foretold, been thrown down, and are ‘ruined places’ lying in utter desolation.”

Benson Commentary

Malachi 1:4-5. Edom saith, We are empoverished, [or, brought low,] but we will return and build the desolate places — This they accordingly did, as we learn from the history of those times; and undoubtedly thought to become a flourishing people again, and to continue so. But God had determined otherwise, as is here declared. Thus saith the Lord, They shall build, but I will throw down — This was accordingly done by God’s giving success, first to the arms of Judas Maccabæus, and afterward to those of Hyrcanus, by whom Edom was spoiled and laid waste again. And they shall call them, The border of wickedness — They shall be called, or accounted by others, a wicked nation, or a country of wicked men, and therefore deservedly laid waste. And ye shall say, The Lord will be magnified — Or, rather, Let the Lord be magnified; from the border of Israel — Namely, from that border which extended even to Idumea.

Matthew Henry's Concise Commentary

1:1-5 All advantages, either as to outward circumstances, or spiritual privileges, come from the free love of God, who makes one to differ from another. All the evils sinners feel and fear, are the just recompence of their crimes, while all their hopes and comforts are from the unmerited mercy of the Lord. He chose his people that they might be holy. If we love him, it is because he has first loved us; yet we all are prone to undervalue the mercies of God, and to excuse our own offences.

Barnes' Notes on the Bible

Whereas Edom saith - o.

We are impoverished - o, ידשׁשׁ.), or, more probably, "we were crushed." Either gives an adequate sense. Human self-confidence will admit anything, as to the past; nay, will even exaggerate past evil to itself, "Crush us how they may, we will arise and repair our losses." So Ephraim said of old Isaiah 9:9-10, "in the pride and stoutness of heart, The bricks are fallen down, but we will build with hewn-stones: the sycamores are cut down, but we will change them into cedars." It is the one language of what calls itself, "indomitable;" in other words, "untameable," conquerors or every other gambler; "we will repair our losses." All is again staked and lost.

"They shall call them the border of wickedness." Formerly, it had its own proper name, "the border of Edom," as other countries Exodus 10:14, Exodus 10:19, "all the border of Egypt Deuteronomy 2:18, the border of Moab 1 Samuel 11:3, 1 Samuel 11:7; 1 Samuel 27:1; 1 Chronicles 21:12, the whole border of Israel 2 Chronicles 11:13, the border of Israel Judges 11:22, the whole border of the Amorite." Henceforth, it should be known no more by its own name; but as "the border of wickedness," where wickedness formerly dwelt, and, hence, the judgment of God and desolation from Him came upon it, "an accursed land." In a similar manner, Jeremiah says somewhat of Jerusalem (Jeremiah 22:8-9. Compare Deuteronomy 29:23-28.) "Many nations shall pass by this city, and they shall say, every man to his neighbor, Wherfore hath the Lord done this unto this great city? Then they shall answer, Because they have forsaken the covenant of the Lord their God, and worshiped other gods and served them." Only Israel would retain its name, as it has; Edom should be blotted out wholly and forever.

Jamieson-Fausset-Brown Bible Commentary

4. Whereas—"But if" Edom say [Maurer]. Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate His gratuitous love to Israel, rather than to Edom.

border of wickedness—a region given over to the curse of reprobation [Calvin]. For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still "the border of wickedness," being the resort of the marauding tribes of the desert. Judea's restoration, though delayed, is yet certain.

the Lord hath indignation—"the people of My curse" (Isa 34:5).

Matthew Poole's Commentary

We are impoverished: here the prophet introduceth Edom reflecting on its present low condition, and taking up resolutions of bettering their condition: We are now, as the Jews were five years before, exceedingly spoiled by Nebuchadnezzar, who hath rifled our houses, burnt our cities, and captivated our citizens.

We will return; this speaks their insolence: or shall; this speaks their hopes of such a return as Jacob’s posterity had after seventy years.

Build the desolate places; repair their cities, as Jerusalem was repaired by the returned captivity. They may do so for a while, but, saith God, I will throw it down; as he did in the times of the Maccabees.

They shall call them, The border of wickedness; they will be by their flagitious lives, after they a little recover themselves, a most wicked people, and so notorious that all their neighbours shall brand them for it, and presage a curse will follow them.

The people against whom the Lord hath indignation for ever; they will so highly provoke God, that his indignation will be kindled against them, and will burn for ever.

Gill's Exposition of the Entire Bible

Whereas Edom saith, We are impoverished,.... Or the Idumeans, as the Targum; the posterity of Esau, who acknowledge themselves greatly reduced by the desolations made in their country, cities, towns, and houses, being plundered of all their valuable things. Kimchi interprets it, if the congregation of Edom should say, though we are become poor and low, and our land is laid waste:

but we will return; being now become rich, as the Targum adds; that is, as Jarchi explains it, with the spoils of Jerusalem:

and build the desolate places: as Israel did, as Kimchi observes, when they returned from their captivity; and so the Edomites hoped to do the same:

thus saith the Lord of hosts, They shall build, but I will throw down; they attempted to build again their cities and towns, but could not succeed, God was against them:

and they shall call them; or, "they shall be called" (u); this shall be the name they, shall go by among men, by way of proverb and reproach:

The border of wickedness; a wicked kingdom and nation, from one end to the other; this shall be said of them, as the reason of their utter and perpetual desolation:

and, The people against whom the Lord hath indignation for ever; not for seventy years only, as against the Jews, Zechariah 1:12, but forever; and these are now no more a people; they are utterly extinct; their name and nation are lost; there is not the least appearance of them; when the Jews, though they are scattered about in the world, yet they are still a people, and distinct from all others.

(u) "et vocabuntur", V. L. Junius & Tremellius, Piscator, Drusius, Grotius.

Geneva Study Bible

Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

4. impoverished] Rather (with R.V. text, and so in Jeremiah 5:17), beaten down. “So Ephraim said of old ‘in the pride and stoutness of heart, The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars.’ Isaiah 9:9-10.” Pusey.

return and build] This rendering is retained in R.V., but as there is no evidence that Edom was carried away captive ‘return and build’ is, probably, according to a well-known Heb. idiom =‘rebuild.’ (Comp. Ezekiel 26:8; Ezekiel 26:12-14.) This Israel ‘loved’ of God had done, but Esau ‘hated’ of Him should not do.

border] i.e. land, or territory, as in Malachi 1:5 below. It is frequently rendered coasts, in A.V., e.g. 1 Samuel 11:3; 1 Samuel 11:7.

for ever] For the subsequent history of Edom, as fulfilling this prediction, see reference to Obadiah in note on Malachi 1:3 above.

Pulpit Commentary

Verse 4. - Whereas; rather, if, or although; Vulgate, quod si. If Edom were to attempt to repair its desolation, the Lord would not permit it - a striking contrast to the national restoration of Israel. We are impoverished; or, as the Revised Version, we are beaten; Septuagint, ἡ Ἰδουμαία κατέστραπται, "Idumea has been overthrown." Vulgate, destructl sumus. The desolate places; Vulgate, quae destructa sunt, places once in habited and now deserted. Compare the boast of the Ephraimites (Isaiah 9:9, 10). I win throw down. Edom never recovered its power; it became the prey of the Per starts, the Nabatheans, the Jews under the Maccabees, the Macedonians, the Romans; and finally the Mohammedan conquest effected its utter ruin. They (men) shall call them, The border of wickedness. Edom shall be called, "The territory of iniquity," its miserable condition attesting the wicked ness of the inhabitants thus punished by Divine justice. Hath indignation; Septuagint, παρατέτακται, "hath" been set in battle array;" St. Jerome, "My anger is proved by their enduring desolation; and in contrast to the evils experienced by your brother, ye shall experience the goodness of God towards you." Malachi 1:4

Keil and Delitzsch Biblical Commentary on the Old Testament

The first verse contains the heading (see the introduction), "The burden of the word of the Lord," as in Zechariah 9:1 and Zechariah 12:1. On massa' (burden), see Nahum 1:1. The prophet commences his address in Malachi 1:2, by showing the love for which Israel has to thank its God, in order that on the ground of this fact he may bring to the light the ingratitude of the people towards their God. Malachi 1:2. "I have loved you, saith Jehovah; and ye say, Wherein hast Thou loved us? Is not Esau a brother of Jacob? is the saying of Jehovah: and I loved Jacob, Malachi 1:3. And I hated Esau, and made his mountains a waste, and his inheritance for jackals of the desert. Malachi 1:4. If Edom says, We are dashed to pieces, but will build up the ruins again, thus saith Jehovah of hosts: They will build, but I will pull down: and men will call them territory of wickedness, and the people with whom Jehovah is angry for ever. Malachi 1:5. And your eyes will see it; and ye will say, Great is Jehovah over the border of Israel." These four verses form neither an independent address, nor merely the first member of the following address, but the introduction and foundation of the whole book. The love which God has shown to Israel ought to form the motive and model for the conduct of Israel towards its God. אהב denotes love in its expression or practical manifestation. The question asked by the people, "Wherein hast Thou shown us love?" may be explained from the peculiarities of Malachi's style, and is the turn he regularly gives to his address, by way of introducing the discussion of the matter in hand, so that we are not to see in it any intention to disclose the hypocrisy of the people. The prophet proves the love of Jehovah towards Israel, from the attitude of God towards Israel and towards Edom. Jacob and Esau, the tribe-fathers of both nations, were twin brothers. It would therefore have been supposed that the posterity of both the Israelites and the Edomites would be treated alike by God. But this is not the case. Even before their birth Jacob was the chosen one; and Esau or Edom was the inferior, who was to serve his brother (Genesis 25:23, cf. Romans 9:10-13). Accordingly Jacob became the heir of the promise, and Esau lost this blessing. This attitude on the part of God towards Jacob and Esau, and towards the nations springing from them, is described by Malachi in these words: I((Jehovah) have loved Jacob, and hated Esau. The verbs אהב, to love, and שׂנא, to hate, must not be weakened down into loving more and loving less, to avoid the danger of falling into the doctrine of predestination. שׂנא, to hate, is the opposite of love. And this meaning must be retained here; only we must bear in mind, that with God anything arbitrary is inconceivable, and that no explanation is given here of the reasons which determined the actions of God. Malachi does not expressly state in what the love of God to Jacob (i.e., Israel) showed itself; but this is indirectly indicated in what is stated concerning the hatred towards Edom. The complete desolation of the Edomitish territory is quoted as a proof of this hatred. Malachi 1:3 does not refer to the assignment of a barren land, as Rashi, Ewald, and Umbreit suppose, but to the devastation of the land, which was only utterly waste on the western mountains; whereas it was by no means barren on the eastern slopes and valleys (see at Genesis 27:39). Tannōth is a feminine plural form of tan equals tannı̄m (Micah 1:8; Isaiah 13:22, etc.), by which, according to the Syrio-Aramaean version, we are to understand the jackal. The meaning dwelling-places, which Gesenius and others have given to tannōth, after the lxx and Peshito, rests upon a very uncertain derivation (see Roediger at Ges. Thes. p. 1511). "For jackals of the desert:" i.e., as a dwelling-place for these beasts of the desert (see Isaiah 34:13). It is a disputed point when this devastation took place, and from what people it proceeded. Jahn, Hitzig, and Koehler are of opinion that it is only of the most recent date, because otherwise the Edomites would long ago have repaired the injury, which, according to Malachi 1:4, does not appear to have been done. Malachi 1:4, however, simply implies that the Edomites would not succeed in the attempt to repair the injury. On the other hand, Malachi 1:2, Malachi 1:3 evidently contain the thought, that whereas Jacob had recovered, in consequence of the love of Jehovah, from the blow which had fallen upon it (through the Chaldaeans), Esau's territory was still lying in ruins from the same blow, in consequence of Jehovah's hatred (Caspari, Obad. p. 143). It follows from this, that the devastation of Idumaea emanated from the Chaldaeans. On the other hand, the objection that the Edomites appear to have submitted voluntarily to the Babylonians, and to have formed an alliance with them, does not say much, since neither the one nor the other can be raised even into a position of probability; but, on the contrary, we may infer with the greatest probability from Jeremiah 49:7., as compared with Jeremiah 25:9, Jeremiah 25:21, that the Edomites were also subjugated by Nebuchadnezzar. Maurer's assumption, that Idumaea was devastated by the Egyptians, Ammonites, and Moabites, against whom Nebuchadnezzar marched in the fifth year after the destruction of Jerusalem, is perfectly visionary. The threat in Malachi 1:4, that if Edom attempts to rebuild its ruins, the Lord will again destroy that which is built, is equivalent to a declaration that Edom will never recover its former prosperity and power. This was soon fulfilled, the independence of the Edomites being destroyed, and their land made an eternal desert, especially from the times of the Maccabees onwards. The construction of אדום as a feminine with תּאמר may be explained on the ground that the land is regarded as the mother of its inhabitants, and stands synecdochically for the population. Men will call them (להן, the Edomites) גּבוּל רשׁעה, territory, land of wickedness, - namely, inasmuch as they will look upon the permanent devastation, and the failure of every attempt on the part of the nation to rise up again, as a practical proof that the wrath of God is resting for ever upon both people and land on account of Edom's sins.