. At the time of Malachi the name of Jehovah was not great from the rising to the setting of the sun, nor were incense and sacrifice offered to Him in every place, and therefore even Hitzig looks upon the expression בּכל־מקום as “saying too much.” Consequently we must understand the words prophetically as relating to that spread of the kingdom of God among all nations, with which the worship of the true God would commence “in every place.” בּכל־מקום forms an antithesis to the one place, in the temple at Jerusalem, to which the worship of God was limited during the time of the old covenant (Deu 12:5-6). מקטר is not a partic. nominasc., incense, suffimentum, for this could not signify the burnt-offering or slain-offering as distinguished from the meat-offering (minchâh), but it is a partic. verbale, and denotes not the kindling of the sacrificial flesh upon the altar, but the kindling of the incense (suffitur); for otherwise מגּשׁ would necessarily stand before מקטר, since the presentation preceded the burning upon the altar. The two participles are connected together asyndetos and without any definite subject (see Ewald, §295, a). It is true that minchâh tehōrâh does actually belong to muggâsh as the subject, but it is attached by Vav explic. in the form of an explanatory apposition: offering is presented to my name, and indeed a sacrificial gift (minchâh covering every sacrifice, as in Mal 1:10). The emphasis rests upon tehōrâh, pure, i.e., according to the requirements of the law, in contrast to sacrifices polluted by faulty animals, such as the priests of that day were accustomed to offer.
(Note: In Mal 1:11 the Romish Church finds a biblical foundation for its doctrine of the bloodless sacrifice of the New Testament, i.e., the holy sacrifice of the mass (see Canones et decreta concil. Trident. sess. 22), understanding by minchâh the meat-offering as distinguished from the bloody sacrifices. But even if there were any ground for this explanation of the word, which there is not, it would furnish no support to the sacrifice of the mass, since apart from the fact that the sacrifice of the mass has a totally different meaning from the meat-offering of the Old Testament, the literal interpretation of the word is precluded by the parallel “burning incense” or “frankincense.” If burning incense was a symbol of prayer, as even Reincke admits, the “sacrificial offering” can only have denoted the spiritual surrender of a man to God (Rom 12:1).)
In the allusion to the worship, which would be paid by all nations to the name of the Lord, there is an intimation that the kingdom of God will be taken from the Jews who despise the Lord, and given to the heathen who seek God. This intimation forms the basis for the curse pronounced in Mal 1:14 upon the despisers of God, and shows “that the kingdom of God will not perish, when the Lord comes and smites the land with the curse (Mal 4:6), but that this apparent death is the way to true life” (Hengstenberg).