Contradiction with Matthew 10:5-6
These verses limit the disciples' ministry to the lost sheep of Israel, suggesting the focus was not to all nations as implied in Malachi 1:11.
Matthew 10:5-6: These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into [any] city of the Samaritans enter ye not:
Contradiction with Romans 15:8
Paul states that Christ was a minister to the circumcision, focusing on the promises made to the patriarchs, which contrasts with Malachi 1:11 implying a more universal worship.
Romans 15:8: Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers:
Contradiction with Amos 3:2
God claims Israel as the only nation known by Him, suggesting exclusivity contrary to the global worship indicated in Malachi 1:11.
Amos 3:2: You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. [punish: Heb. visit upon]
Contradiction with Matthew 15:24
Jesus claims He was sent only to the lost sheep of Israel, which seems to conflict with the idea of God's name being great among all nations.
Matthew 15:24: But he answered and said, I am not sent but unto the lost sheep of the house of Israel.
Contradiction with Deuteronomy 7:6
This verse speaks of Israel as a chosen people above all others, contrasting the universality suggested in Malachi 1:11.
Deuteronomy 7:6: For thou [art] an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that [are] upon the face of the earth.
Contradiction with John 4:22
Salvation is said to be of the Jews, highlighting a more exclusive perspective compared to the global reach of worship mentioned in Malachi 1:11.
John 4:22: Ye worship ye know not what: we know what we worship: for salvation is of the Jews.
Contradiction with Genesis 12:3
While it mentions all families being blessed, the focus remains on the particular seed of Abraham rather than the widespread recognition of God's name suggested in Malachi 1:11.
Genesis 12:3: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.
Paradox #1
Malachi 1:11 could be seen as contradictory with other parts of the Bible because it implies that God's name is already great among the nations and that people everywhere offer pure offerings to Him. This could seem inconsistent with the view in other scriptures that only Israel properly worships God or that true worship is limited to a specific place like the temple in Jerusalem. Some interpret this as foreseeing the spread of worship outside Israel, while others see it clashing with the notion of exclusive worship practices.
Paradox #2
The verse talks about people from all nations offering pure sacrifices and honoring God's name, which seems to contrast with other parts of the Bible that limit proper worship to the Israelites and specific locations like the temple in Jerusalem. This creates a tension between an inclusive vision of worship and previous exclusive practices.
Paradox #3
Malachi 1:11 speaks about God's name being great among the nations and offerings being made to Him everywhere. A potential contradiction could be the inconsistency between this message of inclusivity and greatness among all nations and other parts of the religious teachings that emphasize exclusivity or favor a single group as chosen or special. It raises questions about whether divine favor is truly universal or selective.