Discovery BoxMalachi 1:7 
Context1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table 1 of the Lord as if it is of no importance!
Malachi 2:9-11
Context2:9 “Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your 2 instruction.”
2:10 Do we not all have one father? 3 Did not one God create us? Why do we betray one another, in this way making light of the covenant of our ancestors? 2:11 Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. 4 For Judah has profaned 5 the holy things that the Lord loves and has turned to a foreign god! 6
Malachi 2:14
Context2:14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, 7 to whom you have become unfaithful even though she is your companion and wife by law. 8
1 sn The word table, here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8).
2 tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).
3 sn The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11) makes it clear that the referent of “we” is God’s elect people.
4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
5 tn Or perhaps “secularized”; cf. NIV “desecrated”; TEV, NLT “defiled”; CEV “disgraced.”
6 tn Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the
7 tn Heb “the
8 sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents.
