Not having read anything by Justin before, I learned tonight that I’ve been missing out. I was getting ready to write something about Malachi, and happened to know that Justin cites this verse in his dialogue with Trypho the Jew. As it turns out, he cites it at least three times, and I thought this was worthy of its own post. I also just converted the whole dialogue from text to speech, so I’ll go ahead and upload that to the bottom of this post. (Pro tip: pasting books from Logos into a text to speech program works really well.)
But though a man be a Scythian or a Persian, if he has the knowledge of God and of His Christ, and keeps the everlasting righteous decrees, he is circumcised with the good and useful circumcision, and is a friend of God, and God rejoices in his gifts and offerings. But I will lay before you, my friends, the very words of God, when He said to the people by Malachi, one of the twelve prophets, ‘I have no pleasure in you, saith the Lord; and I shall not accept your sacrifices at your hands: for from the rising of the sun unto its setting My name shall be glorified among the Gentiles; and in every place a sacrifice is offered unto My name, even a pure sacrifice: for My name is honoured among the Gentiles, saith the Lord; but ye profane it.’Dialogue of Justin with Trypho, 28
In response to the story of Justin’s conversion (2-8), Trypho says “first be circumcised, then observe what ordinances have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God” (8). So Justin argues from the scriptures that the Jews do not please God by keeping the law of Moses, but Christians receive true righteousness through Christ. Malachi 1:11 proves that “our sacrifices [God] esteems more grateful than” those of the Jews” (29). We do not need the Jews’ circumcision, but they need our circumcision. We do not need their baptism, but they need the baptism of the Holy Ghost.
And the offering of fine flour, sirs, 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.”Dialogue of Justin with Trypho, 41
This passage follows an argument that Jesus’ sacrifice fulfills the types of the sacrifices in Jerusalem, which in God’s providence the Jews can no longer offer. Since we are purified by Jesus’ sacrifice, we remember this by taking the Eucharist and thus fulfill the type of the flour offerings. Malachi 1:11 once again judges our sacrifice (the Eucharist) to be more pleasing than that of the Jews (the flour offering).
We, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests… Now, that prayers and giving of thanks, when offered by worthy men, are the only perfect and well-pleasing sacrifices to God, I also admit. For such alone Christians have undertaken to offer, and in the remembrance effected by their solid and liquid food, whereby the suffering of the Son of God which He endured is brought to mind, whose name the high priests of your nation and your teachers have caused to be profaned and blasphemed over all the earth… But as to you and your teachers deceiving yourselves when you interpret what the Scripture says as referring to those of your nation then in dispersion, and maintain that their prayers and sacrifices offered in every place are pure and well-pleasing, learn that you are speaking falsely, and trying by all means to cheat yourselves: for, first of all, not even now does your nation extend from the rising to the setting of the sun, but there are nations among which none of your race ever dwelt. For there is not one single race of men, whether barbarians, or Greeks, or whatever they may be called, nomads, or vagrants, or herdsmen living in tents, among whom prayers and giving of thanks are not offered through the name of the crucified Jesus.Dialogue of Justin with Trypho, 116-7
Chapter 117 of the dialogue is entirely devoted to the interpretation of Malachi 1:11, and includes the final citation (which I passed over in my huge quote). First, at the end of chapter 116, Malachi 1:11 proves that all Christians are God’s priests, because we offer sacrifices. Justin describes these pleasing sacrifices as “prayers and giving of thanks” and “the remembrance effected by” the Eucharist. He argues that Malachi 1:11 is about Christians, not about the Jewish diaspora, because Christianity has spread to all peoples and the Jews have not.
This dialogue is full of interpretation of prophecy, so I’m sure this won’t be the last time I quote it here.