Who is there among you, that will shut the doors, and will kindle the fire on my altar gratis? I have no pleasure in you, saith the Lord of hosts: and I will not receive a gift of your hand.

“"And the offering of fine flour, sirs," I said, "which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing principalities and powers by Him who suffered according to His will. Hence God speaks by the mouth of Malachi, one of the twelve [prophets], as I said before, about the sacrifices at that time presented by you: 'I have no pleasure in you, saith the Lord; and I will not accept your sacrifices at your hands: for, from the rising of the sun unto the going down of the same, My name has been glorified among the Gentiles, and in every place incense is offered to My name, and a pure offering: for My name is great among the Gentiles, saith the Lord: but ye profane it.' [So] He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucharist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you profane [it]. The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first.”

“The Jews did return from Babylon, they did recover the city, they did rebuild the temple, and they did offer sacrifices. But it was only after all this that Malachi predicted the coming of the present desolation and the abolition of Jewish sacrifices. This is what he said speaking in God's behalf: " 'Shall I for your sakes accept your persons?' says the Lord God almighty. 'For from the rising of the sun, even to its setting, my name is glorified among the nations; and everywhere they bring incense to my name, and a pure offering. But you have profaned it.' "”

“Now I turn to Malachi. This man, prophesying of the church which by Christ's power has now expanded far and wide, takes on the person of God to say to the Jews: " 'I have no pleasure in you,' says the Lord of hosts, 'and I will not receive a gift from your hand. For from the rising of the sun even to the going down thereof, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation for my name is great among the Gentiles,' says the Lord of hosts." Now if we see that everywhere in our time, "from the rising of the sun to the going down thereof," this sacrifice is being offered by Christ's priests according to the order of Melchizedek, and if the Jews are in no position to deny that their sacrifices, rejected in the first verse, have come to an end—how is it that they can be looking for another Christ? They read the prophecy; they see its fulfillment before their very eyes. Why can they not realize that he must have been the Christ to fulfill it, since nobody else could?”

“O that there were even one among you that would close the doors If only a good man would arise among you who would close the doors of My sanctuary so as not to allow this abominable sacrifice there. and that you would not kindle fire on My altar in vain with fire offerings with which I am not placated, for I have no desire in you. And our Sages expounded in Torath Kohanim (7: 154): If a person says to his friend, “Close this door for me,” he does not demand compensation for it; [or if he says,] “Light this candle for me,” he does not request compensation for it. But you - who is there among you who closed My doors, gratis? Neither did you kindle fire on My altar gratis. Surely, things that are customarily done for compensation you did not do gratis. Therefore, I have no desire in you.”

“Who is there even among you that would shut the doors for nought?.... Either of the temple, as the Targum and Jarchi; for at each of the gates of the temple there were porters appointed in David's time, Ch1 26:1 and who were paid for their service: or of the court, as Kimchi; the court of the priests where the offerings were brought. The words "for nought" are not, in the original text, at the end of this clause, but at the end of the next; and are by some referred to both; and by others restrained to the latter; and who give this as the sense of the words, "who is there", or "would there were any among you?" (f) any good man that would shut the doors of the temple, that so a man might not bring an abominable offering; intimating, that the priests or Levites however, who were porters, ought to shut the doors against such persons; and this way go Jarchi, Kimchi, and Abarbinel; to which the Chaldee paraphrase inclines; which is, "who is there among you that will shut the door of the house of my sanctuary, that ye may not offer on mine altar an abominable sacrifice?'' but the same writers, out of an ancient book called Torath Cohanim, observe a sense that agrees with ours, "a man says to his friend, shut this door for me, he desires nothing for it; light me this candle, he asks no reward for it; but as for you, who is there among you that will shut my doors for nought? or kindle a fire on mine altar for nought? and how much less will ye do freely those things which used to be done for reward? therefore I have no pleasure in you.'' There were four and twenty porters to open and shut the doors of the mountain of the house, or the temple, and the court of women in the daytime; six on the east side; four on the north; four on the south; at Asuppim two and two, four in all; four on the west, and two at Parbar (g): here they attended in the daytime, to keep the place pure and peaceable; and there seems to have been one over all the rest, whose business was to see that the doors at evening were shut by them: in the Misnah (h) we are told that Ben Geber was appointed over the shutting of the gates, i.e. of the temple; and at night there were four and twenty guards also that kept watch; the priests kept guard in three places; in the room "abtines", in the room "nitsots", and in the fire room; and one and twenty Levites; five at the five gates of the mountain of the house, or the compass of the temple; four at the four corners within; five at the five gates of the court; and four at its four corners without; one at the chamber "Corban"; one at the chamber over against the vail; and another behind the most holy place; and there was one that was called the man of the mountain of the house, who every night went through every ward with torches burning before him; and he had power to beat those he found asleep in their watch, and to burn their garments (i), to which the allusion is, Rev 16:15, and these guards, as Bartenora (k) observes, were not on account of thieves and robbers, but for the honour of the house; and these, neither the one by day, nor the other by night, did their work for nought, but had a maintenance allowed them for it: neither do ye kindle fire upon mine altar for nought: and this was done every morning, for though, as one of the Jewish writers says (l), fire came down, from heaven, it was ordered that they should bring of common fire; and there were three piles or rows of fire made every day upon the altar; the first was a large one, on which they offered the daily sacrifice, with the rest of the offerings; the second was on the side of it, a little one, from whence they took fire in the censer to burn incense every day; the third had no other use for it but to confirm the command concerning fire; as it is said, "the fire shall ever be burning", Lev 6:13 (m) and this fire was kindled to burn the sacrifices, the daily sacrifice, and other burnt offerings, for which they were paid out of the tithes, and other oblations; see Co1 9:13 this was an aggravation of their negligence and carelessness about what offerings were brought and sacrificed; seeing they were so well taken care of, and such a sufficient maintenance provided for them; so that they did not the least piece of service in the temple but they were fully rewarded for it; even not so much as to shut a door, or kindle a fire; and therefore it is no wonder their conduct should be resented, as follows: I have no pleasure in you, saith the Lord of hosts; neither in your persons, nor in your offerings: neither will I accept an offering at your hand: the "minchah" or meat offering, any meat offering, particularly that which was offered morning and evening with the daily sacrifice, Exo 29:40 and it is sometimes used particularly for the evening meat offering, Kg2 16:15 or rather, "a wheat" or "bread offering"; since this offering was made of fine flour, with oil poured upon it, and frankincense put upon that, Lev 2:1 hence mention is made of "incense" in the next verse Mal 1:11; and it was either baked in an oven, or fried in a pan; and either way, when it was brought to the priest, it was burnt on the altar, and was an offering by fire to the Lord, and of a sweet savour to him, when rightly performed; and was a figure of the sacrifice of Christ, which is of a sweet smelling savour to God; and this passage respects Gospel times, as appears from the following verse Mal 1:11, when Christ's sacrifice would be offered up, and so the oblation or meat offering made to cease, Dan 9:27 hence God would not accept of it any more; or else because not rightly offered, as it was not when any leaven was mixed with it, or that and honey were burnt with it; signifying it should be offered with sincerity, and without hypocrisy, and other carnal lusts; and indeed no legal sacrifices were acceptable to God but such as were offered up in the faith of Christ, and with a view to his sacrifice, without trusting to, and depending upon, the outward offering, as hypocrites and carnal persons did: wherefore to this is opposed a pure "minchah" or meat offering in the next verse Mal 1:11; which designs spiritual sacrifices, such as are now offered up under the Gospel dispensation; when offering and sacrifice of a ceremonial kind God desires not; he will have no more offered up; he takes no pleasure in them; they are not acceptable to him, being superseded by the sacrifice of his Son, they were types of; see Psa 40:6 and agreeably to which passages the words may be understood, as expressing the Lord's rejection of legal sacrifices in general among the Jews, which he would have no longer continued than till the Messiah came; by whose sufferings and death the daily sacrifice was caused to cease, Dan 9:27 when sacrifices of another kind should be offered up in the Gentile world, through every part of it, as in the following verse Mal 1:11. (f) "utinam vestrum aliquis", Gataker, Drusius. (g) Kimchi in 1 Chron. xxvi. 1. (h) Shekalim, c. 5. sect. 1. (i) Misn. Middot, c. 1. sect. 1, 2. (k) In Misn. ib. (l) Baal Hatturim in Lev. vi. 13. (m) Maimon. Hilchot Tamidin, c. 2. sect. 4.”

“Gratis? Are you not well paid? Why then perform you not your duty exactly? (Calmet) — Septuagint, “Wherefore also among you shall the doors be shut, and my altar is not enkindled for nought,” (Haydock) as if God menaced the Jews with the rejection of the temple, as the sequel does. (Calmet) — Pleasure. Many other prophets had foretold the reprobation of the synagogue, but none more plainly. The reason is also assigned, viz., the ingratitude and repeated sins of the people, on which account the Gentiles of all countries shall be chosen. (Worthington)”

“Who . . . for naught--Not one even of the least priestly functions (as shutting the doors, or kindling a fire on the altar) would ye exercise without pay, therefore ye ought to fulfil them faithfully (Co1 9:13). DRUSIUS and MAURER translate, "Would that there were absolutely some one of you who would shut the doors of the temple (that is, of the inner court, in which was the altar of burnt offerings), and that ye would not kindle fire on My altar in vain!" Better no sacrifices than vain ones (Isa 1:11-15). It was the duty of some of the priests to stand at the doors of the court of the altar of burnt offerings, and to have excluded blemished victims [CALVIN].”