11 Judah has dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah has profaned the holiness of Yahweh which he loves, and has married the daughter of a foreign god.
Now when these things were done, the princes drew near to me, saying, The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, [doing] according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. For they have taken of their daughters for themselves and for their sons, so that the holy seed have mixed themselves with the peoples of the lands: yes, the hand of the princes and rulers has been chief in this trespass.
They joined themselves also to Baal Peor, And ate the sacrifices of the dead.
But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers,{The word for "sorcerers" here also includes users of potions and drugs.} idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death."
Don't be unequally yoked with unbelievers, for what fellowship have righteousness and iniquity? Or what communion has light with darkness? What agreement has Christ with Belial? Or what portion has a believer with an unbeliever? What agreement has a temple of God with idols? For you are a temple of the living God. Even as God said, "I will dwell in them, and walk in them; and I will be their God, and they will be my people." Therefore, "'Come out from among them, And be separate,' says the Lord, 'Touch no unclean thing. I will receive you. I will be to you a Father. You will be to me sons and daughters,' says the Lord Almighty."
But they, like Adam, have broken the covenant. They were unfaithful to me, there.
has given forth on interest, and has taken increase; shall he then live? he shall not live: he has done all these abominations; he shall surely die; his blood shall be on him.
and come and stand before me in this house, which is called by my name, and say, We are delivered; that you may do all these abominations?
I said after she had done all these things, She will return to me; but she didn't return: and her treacherous sister Judah saw it. I saw, when, for this very cause that backsliding Israel had committed adultery, I had put her away and given her a bill of divorce, yet treacherous Judah, her sister, didn't fear; but she also went and played the prostitute. It happened through the lightness of her prostitution, that the land was polluted, and she committed adultery with stones and with stocks.
Yet I had planted you a noble vine, wholly a right seed: how then are you turned into the degenerate branches of a foreign vine to me? For though you wash yourself with lye, and use much soap, yet your iniquity is marked before me, says the Lord Yahweh.
I brought you into a plentiful land, to eat the fruit of it and the goodness of it; but when you entered, you defiled my land, and made my heritage an abomination. The priests didn't say, Where is Yahweh? and those who handle the law didn't know me: the rulers also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.
They didn't destroy the peoples, As Yahweh commanded them, But mixed themselves with the nations, And learned their works. They served their idols, Which became a snare to them. Yes, they sacrificed their sons and their daughters to demons. They shed innocent blood, Even the blood of their sons and of their daughters, Whom they sacrificed to the idols of Canaan. The land was polluted with blood. Thus were they defiled with their works, And prostituted themselves in their deeds.
It happened, when men began to multiply on the surface of the ground, and daughters were born to them, that God's sons saw that men's daughters were beautiful, and they took for themselves wives of all that they chose.
In those days also saw I the Jews who had married women of Ashdod, of Ammon, [and] of Moab: and their children spoke half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people. I contended with them, and cursed them, and struck certain of them, and plucked off their hair, and made them swear by God, [saying], You shall not give your daughters to their sons, nor take their daughters for your sons, or for yourselves. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel: nevertheless even him did foreign women cause to sin. Shall we then listen to you to do all this great evil, to trespass against our God in marrying foreign women? One of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite: therefore I chased him from me. Remember them, my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites.
Shecaniah the son of Jehiel, one of the sons of Elam, answered Ezra, We have trespassed against our God, and have married foreign women of the peoples of the land: yet now there is hope for Israel concerning this thing.
now therefore don't give your daughters to their sons, neither take their daughters to your sons, nor seek their peace or their prosperity forever; that you may be strong, and eat the good of the land, and leave it for an inheritance to your children forever.
Now king Solomon loved many foreign women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites; of the nations concerning which Yahweh said to the children of Israel, You shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods: Solomon joined to these in love. He had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. For it happened, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not perfect with Yahweh his God, as was the heart of David his father. For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. Solomon did that which was evil in the sight of Yahweh, and didn't go fully after Yahweh, as did David his father. Then did Solomon build a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the abomination of the children of Ammon. So did he for all his foreign wives, who burnt incense and sacrificed to their gods.
and they took their daughters to be their wives, and gave their own daughters to their sons and served their gods.
There is none like God, Jeshurun, Who rides on the heavens for your help, In his excellency on the skies. The eternal God is [your] dwelling-place, Underneath are the everlasting arms. He thrust out the enemy from before you, Said, Destroy. Israel dwells in safety, The fountain of Jacob alone, In a land of grain and new wine; Yes, his heavens drop down dew. Happy are you, Israel: Who is like you, a people saved by Yahweh, The shield of your help, The sword of your excellency! Your enemies shall submit themselves to you; You shall tread on their high places.
neither shall you make marriages with them; your daughter you shall not give to his son, nor his daughter shall you take to your son. For he will turn away your son from following me, that they may serve other gods: so will the anger of Yahweh be kindled against you, and he will destroy you quickly. But thus shall you deal with them: you shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their engraved images with fire. For you are a holy people to Yahweh your God: Yahweh your God has chosen you to be a people for his own possession, above all peoples who are on the face of the earth.
You shall be holy to me: for I, Yahweh, am holy, and have set you apart from the peoples, that you should be mine.
"'Don't defile yourselves in any of these things: for in all these the nations which I am casting out before you were defiled. The land was defiled: therefore I punished its iniquity, and the land vomitted out her inhabitants. You therefore shall keep my statutes and my ordinances, and shall not do any of these abominations; neither the native-born, nor the stranger who lives as a foreigner among you; (for all these abominations have the men of the land done, that were before you, and the land became defiled); that the land not vomit you out also, when you defile it, as it vomited out the nation that was before you. "'For whoever shall do any of these abominations, even the souls that do them shall be cut off from among their people. Therefore you shall keep my charge, that you do not practice any of these abominable customs, which were practiced before you, and that you do not defile yourselves with them: I am Yahweh your God.'"
Now therefore, if you will indeed obey my voice, and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; and you shall be to me a kingdom of priests, and a holy nation.' These are the words which you shall speak to the children of Israel."
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Malachi 2
Commentary on Malachi 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Mal 2:1-17. Reproof of the Priests for Violating the Covenant; and the People Also for Mixed Marriages and Unfaithfulness.
1. for you—The priests in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas they encouraged and led them into sin. Ministers cannot sin or suffer alone. They drag down others with them if they fall [Moore].
2. lay … to heart—My commands.
send a curse—rather, as Hebrew, "the curse"; namely, that denounced in De 27:15-26; 28:15-68.
curse your blessings—turn the blessings you enjoy into curses (Ps 106:15).
cursed them—Hebrew, them severally; that is, I have cursed each one of your blessings.
3. corrupt, &c.—literally, "rebuke," answering to the opposite prophecy of blessing (Mal 3:11), "I will rebuke the devourer." To rebuke the seed is to forbid its growing.
your—literally, "for you"; that is, to your hurt.
dung of … solemn feasts—The dung in the maw of the victims sacrificed on the feast days; the maw was the perquisite of the priests (De 18:3), which gives peculiar point to the threat here. You shall get the dung of the maw as your perquisite, instead of the maw.
one shall take you away with it—that is, ye shall be taken away with it; it shall cleave to you wherever ye go [Moore]. Dung shall be thrown on your faces, and ye shall be taken away as dung would be, dung-begrimed as ye shall be (1Ki 14:10; compare Jer 16:4; 22:19).
4. ye shall know—by bitter experience of consequences, that it was with this design I admonished you, in order "that My covenant with Levi might be" maintained; that is, that it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [Maurer] (compare Mal 2:5, 6). Malachi's function was that of a reformer, leading back the priests and people to the law (Mal 4:4).
5-9. He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (compare Nu 25:11-13, Phinehas' zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in Nu 25:13, "everlasting priesthood." "Peace" is specified both here and there. Maurer thus explains it; the Hebrew is, literally, "My covenant was with him, life and peace (to be given him on My part), and I gave them to him: (and on his part) fear (that is, reverence), and he did fear Me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; the latter, the condition, and Levi's steadfastness to it (De 33:8, 9). The Jewish priests self-deceivingly claimed the privileges of the covenant, while neglecting the conditions of it, as if God were bound by it to bless them, while they were free from all the obligation which it imposed to serve Him. The covenant is said to be not merely "of life and peace," but "life and peace"; for the keeping of God's law is its own reward (Ps 19:11).
6. law of truth was in his mouth—He taught the people the truths of the law in all its fulness (De 33:10). The priest was the ordinary expounder of the law; the prophets were so only on special occasions.
iniquity … not found—no injustice in his judicial functions (De 17:8, 9; 19:17).
walked with me—by faith and obedience (Ge 5:22).
in peace—namely, the "peace" which was the fruit of obeying the covenant (Mal 2:5). Peace with God, man, and one's own conscience, is the result of "walking with God" (compare Job 22:21; Isa 27:5; Jas 3:18).
turn may … from iniquity—both by positive precept and by tacit example "walking with God" (Jer 23:22; Da 12:3; Jas 5:20).
7. In doing so (Mal 2:6) he did his duty as a priest, "for," &c.
knowledge—of the law, its doctrines, and positive and negative precepts (Le 10:10, 11; De 24:8; Jer 18:18; Hag 2:11).
the law—that is, its true sense.
messenger of … Lord—the interpreter of His will; compare as to the prophets, Hag 1:13. So ministers are called "ambassadors of Christ" (2Co 5:20); and the bishops of the seven churches in Revelation, "angels" or messengers (Re 2:1, 8, 12, 18; 3:1, 7, 14; compare Ga 4:14).
8. out of the way—that is, from the covenant.
caused many to stumble—By scandalous example, the worse inasmuch as the people look up to you as ministers of religion (1Sa 2:17; Jer 18:15; Mt 18:6; Lu 17:1).
at the law—that is, in respect to the observances of the law.
corrupted … covenant—made it of none effect, by not fulfilling its conditions, and so forfeiting its promises (Zec 11:10; Ne 13:29).
9. Because ye do not keep the condition of the covenant, I will not fulfil the promise.
partial in the law—having respect to persons rather than to truth in the interpretation and administration of the law (Le 19:15).
10-16. Reproof of those who contracted marriages with foreigners and repudiated their Jewish wives.
10. Have we not all one father?—Why, seeing we all have one common origin, "do we deal treacherously against one another" ("His brother" being a general expression implying that all are "brethren" and sisters as children of the same Father above (1Th 4:3-6), and so including the wives so injured)? namely, by putting away our Jewish wives, and taking foreign women to wife (compare Mal 2:14 and Mal 2:11; Ezr 9:1-9), and so violating "the covenant" made by Jehovah with "our fathers," by which it was ordained that we should be a people separated from the other peoples of the world (Ex 19:5; Le 20:24, 26; De 7:3). To intermarry with the heathen would defeat this purpose of Jehovah, who was the common Father of the Israelites in a peculiar sense in which He was not Father of the heathen. The "one Father" is Jehovah (Job 31:15; 1Co 8:6; Eph 4:6). "Created us": not merely physical creation, but "created us" to be His peculiar and chosen people (Ps 102:18; Isa 43:1; 45:8; 60:21; Eph 2:10), [Calvin]. How marked the contrast between the honor here done to the female sex, and the degradation to which Oriental women are generally subjected!
11. dealt treacherously—namely, in respect to the Jewish wives who were put away (Mal 2:14; also Mal 2:10, 15, 16).
profaned the holiness of … Lord—by ill-treating the Israelites (namely, the wives), who were set apart as a people holy unto the Lord: "the holy seed" (Ezr 9:2; compare Jer 2:3). Or, "the holiness of the Lord" means His holy ordinance and covenant (De 7:3). But "which He loved," seems to refer to the holy people, Israel, whom God so gratuitously loved (Mal 1:2), without merit on their part (Ps 47:4).
married, &c.—(Ezr 9:1, 2; 10:2; Ne 13:23, &c.).
daughter of a strange god—women worshipping idols: as the worshipper in Scripture is regarded in the relation of a child to a father (Jer 2:27).
12. master and … scholar—literally, "him that watcheth and him that answereth." So "wakeneth" is used of the teacher or "master" (Isa 50:4); masters are watchful in guarding their scholars. The reference is to the priests, who ought to have taught the people piety, but who led them into evil. "Him that answereth" is the scholar who has to answer the questions of his teacher (Lu 2:47) [Grotius]. The Arabs have a proverb, "None calling and none answering," that is, there being not one alive. So Gesenius explains it of the Levite watches in the temple (Ps 134:1), one watchman calling and another answering. But the scholar is rather the people, the pupils of the priests "in doing this," namely, forming unions with foreign wives. "Out of the tabernacles of Jacob" proves it is not the priests alone. God will spare neither priests nor people who act so.
him that offereth—His offerings will not avail to shield him from the penalty of his sin in repudiating his Jewish wife and taking a foreign one.
13. done again—"a second time": an aggravation of your offense (Ne 13:23-31), in that it is a relapse into the sin already checked once under Ezra (Ezr 9:10) [Henderson]. Or, "the second time" means this: Your first sin was your blemished offerings to the Lord: now "again" is added your sin towards your wives [Calvin].
covering … altar … with tears—shed by your unoffending wives, repudiated by you that ye might take foreign wives. Calvin makes the "tears" to be those of all the people on perceiving their sacrifices to be sternly rejected by God.
14. Wherefore?—Why does God reject our offerings?
Lord … witness between thee and … wife—(so Ge 31:49, 50).
of thy youth—The Jews still marry very young, the husband often being but thirteen years of age, the wife younger (Pr 5:18; Isa 54:6).
wife of thy covenant—not merely joined to thee by the marriage covenant generally, but by the covenant between God and Israel, the covenant-people, whereby a sin against a wife, a daughter of Israel, is a sin against God [Moore]. Marriage also is called "the covenant of God" (Pr 2:17), and to it the reference may be (Ge 2:24; Mt 19:6; 1Co 7:10).
15. Maurer and Hengstenberg explain the verse thus: The Jews had defended their conduct by the precedent of Abraham, who had taken Hagar to the injury of Sarah, his lawful wife; to this Malachi says now, "No one (ever) did so in whom there was a residue of intelligence (discriminating between good and evil); and what did the one (Abraham, to whom you appeal for support) do, seeking a godly seed?" His object (namely, not to gratify passion, but to obtain the seed promised by God) makes the case wholly inapplicable to defend your position. Moore (from Fairbairn) better explains, in accordance with Mal 2:10, "Did not He make (us Israelites) one? Yet He had the residue of the Spirit (that is, His isolating us from other nations was not because there was no residue of the Spirit left for the rest of the world). And wherefore (that is, why then did He thus isolate us as) the one (people; the Hebrew is 'the one')? In order that He might seek a godly seed"; that is, that He might have "a seed of God," a nation the repository of the covenant, and the stock of the Messiah, and the witness for the one God amidst the surrounding polytheisms. Marriage with foreign women, and repudiation of the wives wedded in the Jewish covenant, utterly set aside this divine purpose. Calvin thinks "the one" to refer to the conjugal one body formed by the original pair (Ge 2:24). God might have joined many wives as one with the one husband, for He had no lack of spiritual being to impart to others besides Eve; the design of the restriction was to secure a pious offspring: but compare Note, see on Mal 2:10. One object of the marriage relation is to raise a seed for God and for eternity.
16. putting away—that is, divorce.
for one covereth violence with … garment—Maurer translates, "And (Jehovah hateth him who) covereth his garment (that is, his wife, in Arabic idiom; compare Ge 20:16, 'He is to thee a covering of thy eyes'; the husband was so to the wife, and the wife to the husband; also De 22:30; Ru 3:9; Eze 16:8) with injury." The Hebrew favors "garment," being accusative of the thing covered. Compare with English Version, Ps 73:6, "violence covereth them as a garment." Their "violence" is the putting away of their wives; the "garment" with which they try to cover it is the plea of Moses' permission (De 24:1; compare Mt 19:6-9).
17. wearied … Lord—(Isa 43:24). This verse forms the transition to Mal 3:1, &c. The Jewish skeptics of that day said virtually, God delighteth in evil-doers (inferring this from the prosperity of the surrounding heathen, while they, the Jews, were comparatively not prosperous: forgetting that their attendance to minor and external duties did not make up for their neglect of the weightier duties of the law; for example, the duty they owed their wives, just previously discussed); or (if not) Where (is the proof that He is) the God of judgment? To this the reply (Mal 3:1) is, "The Lord whom ye seek, and whom as messenger of the covenant (that is, divine ratifier of God's covenant with Israel) ye delight in (thinking He will restore Israel to its proper place as first of the nations), shall suddenly come," not as a Restorer of Israel temporally, but as a consuming Judge against Jerusalem (Am 5:18, 19, 20). The "suddenly" implies the unpreparedness of the Jews, who, to the last of the siege, were expecting a temporal deliverer, whereas a destructive judgment was about to destroy them. So skepticism shall be rife before Christ's second coming. He shall suddenly and unexpectedly come then also as a consuming Judge to unbelievers (2Pe 3:3, 4). Then, too, they shall affect to seek His coming, while really denying it (Isa 5:19; Jer 17:15; Eze 12:22, 27).