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Malachi 1:2

    Malachi 1:2 Translations

    King James Version (KJV)

    I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob,

    American King James Version (AKJV)

    I have loved you, said the LORD. Yet you say, Wherein have you loved us? Was not Esau Jacob's brother? said the LORD: yet I loved Jacob,

    American Standard Version (ASV)

    I have loved you, saith Jehovah. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother, saith Jehovah: yet I loved Jacob;

    Basic English Translation (BBE)

    You have been loved by me, says the Lord. But you say, Where was your love for us? Was not Esau Jacob's brother? says the Lord: but Jacob was loved by me,

    Webster's Revision

    I have loved you, saith Jehovah. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother, saith Jehovah: yet I loved Jacob;

    World English Bible

    "I have loved you," says Yahweh. Yet you say, "How have you loved us?" "Wasn't Esau Jacob's brother?" says Yahweh, "Yet I loved Jacob;

    English Revised Version (ERV)

    I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob;

    Clarke's Commentary on Malachi 1:2

    Was not Esau Jacob's brother? - Have I not shown a greater partiality to the Israelites than I have to the Edomites?

    I loved Jacob - My love to Jacob has been proved by giving him greater privileges and a better inheritance than what I have given to Esau.

    Barnes' Notes on Malachi 1:2

    I have loved you, saith the Lord - What a volume of God's relations to us in two simple words, "I-have-loved you" . So would not God speak, unless He still loved. "I have loved and do love you," is the force of the words. When? And since when? In all eternity God loved; in all our past, God loved. Tokens of His love, past or present, in good or seeming ill, are but an effluence of that everlasting love. He, the Unchangeable, ever loved, as the apostle of love says 1 John 4:19, "we love Him, because He first loved us." The deliverance from the bondage of Egypt, the making them His Romans 9:4, "special people, the adoption, the covenant, the giving of the Law, the service of God and His promises," all the several mercies involved in these, the feeding with manna, the deliverance from their enemies whenever they returned to Him, their recent restoration, the gift of the prophets, were so many single pulses of God's everlasting love, uniform in itself, manifold in its manifestations. But it is more than a declaration of His everlasting love. "I have loved you;" God would say; with "a special love, a more than ordinary love, with greater tokens of love, than to others." So God brings to the penitent soul the thought of its ingratitude: I have loved "you:" I, you. And ye have said, "Wherein hast Thou loved us?" It is a characteristic of Malachi to exhibit in all its nakedness man's ingratitude. This is the one voice of all people's complaints, ignoring all God's past and present mercies, in view of the one thing which He withholds, though they dare not put it into words: "Wherein hast Thou loved us Psalm 78:11? Within a while they forgot His works, and the wonders that He had showed them Psalm 106:13 : they made haste, they forgot His works."

    "Was not Esau Jacob's brother! saith the Lord: and I loved Jacob, and Esau have I hated." "While they were yet in their mother's womb, before any good or evil deserts of either, God said to their mother Genesis 25:23, The older shall serve the younger. The hatred was not a proper and formed hatred (for God could not hate Esau before he sinned) but only a lesser love," which, in comparison to the great love for Jacob, seemed as if it were not love. "So he says Genesis 29:31. The Lord saw that Leah was hated; where Jacob's neglect of Leah, and lesser love than for Rachel, is called 'hatred;' yet Jacob did not literally hate Leah, whom he loved and cared for as his wife." This greater love was shown in preferring the Jews to the Edomites, giving to the Jews His law, Church, temple, prophets, and subjecting Edom to them; and especially in the recent deliverance "He does not speak directly of predestination, but of pre-election, to temporal goods." God gave both nations alike over to the Chaldees for the punishment of their sins; but the Jews He brought back, Edom He left unrestored.