Malachi 2 Study Notes

2:1-3 In addition to the positive motivation of 1:2-5, God decreed that if the priests’ attitude and behavior did not change, he would treat them with contempt (as they had treated him) and would remove them from service (Lv 10:1-3; 1Sm 2:29-36; Ezk 44:6-14; Hs 4:6-8). The waste consisted of the dung and unclean sacrificial remains after a temple festival that were disposed of “outside the camp” (Ex 29:14; Lv 16:27-28). God had entrusted the priests with the spiritual well-being of Israel (Nm 25:11-13; Dt 33:8-11). By the time of Jesus the Jerusalem priesthood was under God’s curse (Mt 16:21; 21:23-46). But the promise of a lasting Levitical priesthood was still in effect (Mal 3:3-4; see notes at Jr 33:17-18).

2:4-9 The covenant with or of Levi in vv. 4,8 refers not to a covenant with the son of Jacob but to the “covenant of peace” that God made with the Levite Phinehas, Aaron’s grandson. God promised Phinehas and his descendants a “perpetual priesthood” in return for his zeal in protecting Israel from the corruption of idolatry (Nm 25:1-13). The entire tribe of Levi had earlier been set apart by God after a similar act of faithfulness at Mount Sinai (Ex 32:26-29). They were assigned responsibility for the sanctuary and worship (Dt 10:8-9; Neh 13:29). The tribe’s function was to teach the law to Israel and in that sense to be God’s messenger and to officiate at the altar (Lv 10:8-11; Dt 33:8-11). The Levitical covenant was renewed in Jr 33:14-22 in connection with the Davidic covenant, though it was narrowed in Ezk 44:10-16 to the descendants of Zadok (1Sm 2:35; 1Kg 2:27). Although the priests had violated the covenant, 3:3-4 shows it would remain in effect. That teachers of God’s Word could be described as “messengers” implies the ongoing relevance of God’s past instructions and shows the continuing importance of the role of biblical teachers among God’s people.

2:10 The people were failing to honor their covenant relationships with one another. The words act treacherously (Hb bagad) that occur in vv. 10-11,14-16 designate failure to fulfill one’s promised obligations—i.e., to betray another. A person who does this is a traitor (Is 21:2). The covenant of our fathers is the Mosaic covenant (Jdg 2:20; 1Kg 8:21). To “profane” it meant to treat it with contempt (Mal 1:12; 2:11) by violating it.

2:11-12 The most obvious way Judah was violating the covenant was by intermarriage with women who worshiped foreign gods, thus introducing a spiritually destructive element into the covenant community (Ex 34:11-16; Dt 7:3-4; Ezr 9:1-2; Neh 13:26; 2Co 6:14-17). A detestable act was one that caused such serious defilement that destruction or death was required (Lv 18:29; Dt 7:25; 13:15; Jr 44:22-23). Anyone who did this was cursed (Mal 2:12). Whoever he may be is a reasonable rendering of a difficult phrase on the basis of other passages that describe the utter extent of who is cut off (1Kg 14:10; Is 14:22; Jr 44:7). The last clause (lit “and presenting an offering to Yahweh of hosts”) probably explains more precisely why their sin profaned the sanctuary: They were continuing to sacrifice to God despite their sin.

2:13-14 To marry pagan women, some men were divorcing their Jewish wives to whom they had sworn faithfulness before God. Another thing you do is not the weeping of v. 13, but introduces the issue of divorce in v. 14 (you are covering could be rendered “while covering”). Divorce was the second detestable act of treachery that was profaning the sanctuary (v. 11). The verb forms in vv. 13-14 are different from those in vv. 11-12. This may suggest that Malachi was even more concerned with divorce than with intermarriage. Divorce profaned the sanctuary because the people continued to offer their sacrifices (v. 13) despite their marital betrayals. God’s refusal to respond favorably to their offerings (hence their tears; see Gn 4:4-5; Ps 6:6-9) was probably linked to their continuing economic and social troubles (Neh 9:32-37; Hg 1:6,9-11; 2:16-19). Persistent sin renders worship meaningless. Marriage partner renders a word for someone with whom one is bound by friendship, common goals and commitments, kinship, or covenant, the latter being the case here. (On marriage as covenantal, see Pr 2:17; Ezk 16:8,59-62; Hs 2:16-20.)

2:15 The translation and point of v. 15a is unclear, but it seems to indicate that the marriage bond is not only earthly and easily dissolved, but that it is the product of God’s Spirit, whose purpose is to produce godly offspring.

2:16 This verse ends by repeating v. 15b with one significant change. After speaking to “you” in vv. 13-15a, v. 15b switches back to third person “he” as in vv. 11-12, ending literally, “and with the wife of your youth let him not act treacherously.” Then after a conjunction opening v. 16 (meaning “because,” “if,” “when,” “that,” or “indeed”) is a verb that clearly means “he hates,” although most translations change it to “I hate.” But the subject apparently is the one who “acts treacherously,” and who also covers his garment with injustice. The one speaking is the Lord God of Israel, and contrary to KJV, NKJV, etc., there is no indication of indirect discourse (“says that”), so God cannot be the subject of “he hates.” This verse specifies how wives were being betrayed. Their husbands were “hating” so as to “divorce” (a Hb infinitive) them for no legitimate reason (Dt 24:3), which was a heinous injustice. Such a cold-blooded and unscrupulous traitor to his marital responsibilities, who would deny his wife the very things he had pledged to provide—devotion, care, companionship, protection, intimacy, peace, justice (Gn 2:24; Ex 21:10; Dt 22:13-19; Pr 5:15-20)—stood condemned by God, and he wore the stain of his crime like a garment for all to see (Ps 73:6).

2:17 The people’s treachery against one another (v. 10) was a form of injustice (failing to give someone his due), but they accused God of injustice for not coming to their aid and punishing people they considered “evil” (1:2; 3:15). God’s ironic reply was to announce in 3:1-6 a coming messenger of “judgment” (3:5; the same Hb word as justice) who would purge and purify God’s people, including the priests.