Mal
1:11, speaking of the then-future New Covenant and incorporation of Gentiles (“heathens”)
therein, reads:
Some traditions, especially Roman Catholicism, have appealed to this verse as bring a prophecy of the Eucharist being a propitiatory sacrifice. Some of the reasons. According to Catholic apologists (e.g. Dave Armstrong) Malachi speaks of a sacrifice being offered “in every/all places” in the Hebrew. This cannot be the sacrifice of Calvary, as that was performed in one location in one time. However, the Mass/Eucharistic Sacrifice is performed on a daily basis and in many geographical locations. Therefore, the Catholic Mass is the fulfilment of Mal 1:11.
There are a number of problems with this interpretation. Fundamentally, the biblical texts that speak of Christ’s offering always presents it as a once-for-all action, and not one that can be repeated, whether in an unbloody manner or not per Catholic dogma.
Koine Greek has a word that denotes “finality” (εφαπαξ). It is predicated upon the accomplished work of Christ in the Greek New Testament (emphasis added):
Furthermore, in the Eucharistic theology of the New Testament authors, there are many indications that they did not hold to the substantial presence of Jesus in the Eucharist or the concept the Eucharist itself was a propitiatory sacrifice. For instance, in 1 Cor 11:26, Paul admonishes the Corinthians that, “. . .as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” Firstly, notice that Paul refers to the bread, after consecration, as still being “bread,” not the literal body of Christ under the appearance of bread. Furthermore, the term the KJV renders as “shew” is the Greek verb καταγγελω which means, not “to show” as some may think, but “to proclaim.” Such is an oddity if Catholic dogma is correct, and that the Eucharist is where Christ is substantially present in its celebration and His sacrifice is being re-presented to God the Father. Instead, believers are commanded to proclaim, not re-present, Christ until the Parousia (the second/final coming)
One final point (though many others could be raised; see my blog post on the phrase, “This is My Body”) is the following-- If the Catholic Church’s dogmatic understanding of the Mass and the Eucharist are true, it doesn’t explain texts wherein New Testament-era believers were said to refrain from drinking blood. In Catholic theology, the wine substantially becomes Christ’s blood, and at the time of the Jerusalem council, the Eucharist would have been celebrated for a number of years, and yet, Peter’s comments betrays such an understanding (Acts 15:20, 29; 21:25, etc; cf. Lev 17:11-12). If the New Testament church held to a change in the substance of the elements of the Lord’s Supper, later defined as Transubstantiation in 1215, such comments are not commensurate with such.
As for Mal 1:11, under the New Covenant, Christians are said to offer “spiritual sacrifices” to God. In 1 Pet 2:5, we read:
In this text, believers are said to “offer up” (αναφερω; a sacrificial term in both the LXX and NT and used of Jesus “offering” of himself [e.g. 1 Pet 2:24]) themselves as “spiritual sacrifices" (πνευματικὰς θυσίας). This is echoed in Paul’s epistle to the Romans:
The dedication of one’s body to God is said to be a sacrifice (θυσια) to God the Father, notwithstanding it not being a literal (in the sense of propitiatory/expiatory) sacrifice for sin. Such “spiritual sacrifices” can be prayers, petitions, and other godly actions for our fellow man (cf. 1 Tim 2:1-4) as well as the sacrifice of a broken heart and contrite spirit (cf. Psa 34:18; 51:17; Isa 57:15; 66:2; also see 2 Nephi 2:7; Helaman 8:5; 3 Nephi 9:20; 12:19; Ether 4:15; Moroni 6:2 in the Book of Mormon).
There is no sound exegetical warrant for interpreting Mal 1:11 as a prophecy of the Eucharist as being a propitiatory sacrifice as in later Roman Catholic dogma. Instead, it is to be understood as an Old Testament promise of the inclusion of the Gentiles into God’s covenant people and the universality of the covenant, as well as the spiritual sacrifices believers in this covenant engage in.
For from the rising of the sun even unto the
going down of the same my name shall be great among the Gentiles; and in every
place (בְכָל־מָק֗וֹם) incense
(מֻקְטָר) shall
be offered unto my name, and a pure offering (מִנְחָ֣ה טְהוֹרָ֑ה); for my name shall be great among the heathen,
saith the Lord of Hosts.
Some traditions, especially Roman Catholicism, have appealed to this verse as bring a prophecy of the Eucharist being a propitiatory sacrifice. Some of the reasons. According to Catholic apologists (e.g. Dave Armstrong) Malachi speaks of a sacrifice being offered “in every/all places” in the Hebrew. This cannot be the sacrifice of Calvary, as that was performed in one location in one time. However, the Mass/Eucharistic Sacrifice is performed on a daily basis and in many geographical locations. Therefore, the Catholic Mass is the fulfilment of Mal 1:11.
There are a number of problems with this interpretation. Fundamentally, the biblical texts that speak of Christ’s offering always presents it as a once-for-all action, and not one that can be repeated, whether in an unbloody manner or not per Catholic dogma.
Koine Greek has a word that denotes “finality” (εφαπαξ). It is predicated upon the accomplished work of Christ in the Greek New Testament (emphasis added):
For in that he died, he did unto sin once (εφαπαξ); but in that he liveth, he liveth unto God.
(Rom 6:10)
Who needeth not daily, as those high priests,
to offer up sacrifice first for his own sins, and then for the people’s: for
this he did once (εφαπαξ), when
he offered up himself. (Heb 7:27)
Neither by the blood of goats and calves, but
by his own blood he entered in once (εφαπαξ) into the holy place, having obtained eternal redemption.
(Heb 9:12)
By the which will we are sanctified through
the offering of the body of Jesus Christ once (εφαπαξ) for all. (Heb 10:10)
Furthermore, in the Eucharistic theology of the New Testament authors, there are many indications that they did not hold to the substantial presence of Jesus in the Eucharist or the concept the Eucharist itself was a propitiatory sacrifice. For instance, in 1 Cor 11:26, Paul admonishes the Corinthians that, “. . .as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” Firstly, notice that Paul refers to the bread, after consecration, as still being “bread,” not the literal body of Christ under the appearance of bread. Furthermore, the term the KJV renders as “shew” is the Greek verb καταγγελω which means, not “to show” as some may think, but “to proclaim.” Such is an oddity if Catholic dogma is correct, and that the Eucharist is where Christ is substantially present in its celebration and His sacrifice is being re-presented to God the Father. Instead, believers are commanded to proclaim, not re-present, Christ until the Parousia (the second/final coming)
One final point (though many others could be raised; see my blog post on the phrase, “This is My Body”) is the following-- If the Catholic Church’s dogmatic understanding of the Mass and the Eucharist are true, it doesn’t explain texts wherein New Testament-era believers were said to refrain from drinking blood. In Catholic theology, the wine substantially becomes Christ’s blood, and at the time of the Jerusalem council, the Eucharist would have been celebrated for a number of years, and yet, Peter’s comments betrays such an understanding (Acts 15:20, 29; 21:25, etc; cf. Lev 17:11-12). If the New Testament church held to a change in the substance of the elements of the Lord’s Supper, later defined as Transubstantiation in 1215, such comments are not commensurate with such.
As for Mal 1:11, under the New Covenant, Christians are said to offer “spiritual sacrifices” to God. In 1 Pet 2:5, we read:
Ye also, as lively stones are built upon a
spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable
to God by Jesus Christ.
In this text, believers are said to “offer up” (αναφερω; a sacrificial term in both the LXX and NT and used of Jesus “offering” of himself [e.g. 1 Pet 2:24]) themselves as “spiritual sacrifices" (πνευματικὰς θυσίας). This is echoed in Paul’s epistle to the Romans:
I beseech you therefore, brethren, by the mercies
of God, that ye present your bodies a living sacrifice, holy, acceptable unto
God which is your reasonable service. (Rom 12:1)
The dedication of one’s body to God is said to be a sacrifice (θυσια) to God the Father, notwithstanding it not being a literal (in the sense of propitiatory/expiatory) sacrifice for sin. Such “spiritual sacrifices” can be prayers, petitions, and other godly actions for our fellow man (cf. 1 Tim 2:1-4) as well as the sacrifice of a broken heart and contrite spirit (cf. Psa 34:18; 51:17; Isa 57:15; 66:2; also see 2 Nephi 2:7; Helaman 8:5; 3 Nephi 9:20; 12:19; Ether 4:15; Moroni 6:2 in the Book of Mormon).
There is no sound exegetical warrant for interpreting Mal 1:11 as a prophecy of the Eucharist as being a propitiatory sacrifice as in later Roman Catholic dogma. Instead, it is to be understood as an Old Testament promise of the inclusion of the Gentiles into God’s covenant people and the universality of the covenant, as well as the spiritual sacrifices believers in this covenant engage in.
