Down to Earth But Heavenly Minded

What does Malachi Chapter 2 mean?

Malachi has a nuanced structure which is easily lost when looking at chapter and verse divisions. There are three main lessons delivered by Malachi, a name which literally means “My messenger.” These lessons are divided into two halves. The focus of the first and second half of each lesson are mirror images of each other, so Malachi takes the form of a wave, flowing back and forth through ideas. Malachi is also unique among Old Testament prophets for taking the form of a dialogue, where God accuses Israel of specific sins, and Israel responds with doubt.

Chapter 2 (through verse 9) completes the first of Malachi’s three messages, which is directed at the priests. They have been offering diseased, flawed, or unclean animals as sacrifices (Malachi 1:7–8). This is not only against the Old Testament Law, it is profoundly insulting to God. Israel’s spiritual leaders know what to do, but they find it too much trouble (Malachi 1:13). As a result, God warns them that He will be honored properly, even by the—supposedly—unclean Gentiles (Malachi 1:11).

This passage completes God’s oracle to the priests with a more personal threat. Insulting the name of God through disobedience and arrogance is to slight God Himself. If the priests continue to do as they have done, God will humiliate them in the eyes of the people (Malachi 2:9). He will remove them from office and allow them to be completely defiled by their own attitudes. This is phrased in rather graphic terms, with the metaphor of God smearing animal wastes on their faces (Malachi 2:3).

While this may seem harsh, the true penalty for “profaning” the name of God was supposed to be death (Numbers 18:32). So, even in judgment, God is showing mercy to those who abuse Him. The Old Testament priests were supposed to teach the people about God, as His messengers (Malachi 2:7). So, what Malachi—literally, “My messenger”— warns them about is very serious, indeed.

The second of Malachi’s three messages begins in verse 10. As with Malachi’s other lessons, this one begins with an accusation. Unlike the other charges, however, Israel gives no particular answer to this claim. Malachi’s criticism here is that Israel is being unfaithful, to each other. Israelite men are divorcing their Jewish wives and marrying pagan women (Malachi 2:11,14).

Marrying those who reject God is blasphemy in and of itself. Adding to this national epidemic is the fact that the men of Israel are not only marrying those who worship false gods, they are breaking their commitments to Israelite women in order to do so. In this passage, God expresses absolute hatred for divorce (Malachi 2:16). The Bible is clear that God’s laws regarding divorce are in no way a sign of acceptance. Rather, they are a necessity brought on by our own hard hearts (Matthew 19:8).

Sadly, the people of Israel are numb to their own sin. Worse, they blame God for the consequences of their own actions. They break God’s laws, then complain that God has not blessed them (Malachi 2:17). They ignore His warnings, and grumble when He does not protect them from their own mistakes. This takes the form of a very arrogant, very dangerous question: “Where is the God of justice?” As Malachi will explain in chapters 3 and 4, God’s justice is certainly coming, so Israel ought to be careful what they wish for.

Chapter Context
Malachi’s structure is intricate, but can be divided into three primary messages. The first message is to Israel’s priests, and runs from Malachi 1:2 through Malachi 2:9. Chapter 2 begins with a warning, to the priests, that God will humiliate them for their arrogant, apathetic attitudes. The topic then transitions to Malachi’s second message, directed to Israel as a whole, accusing them of being unfaithful to each other. This rebuke of infidelity continues through the beginning of chapter 3, before calling Israel to repentance in the final message.

Verse by Verse

Verse 1. “And now, O priests, this command is for you.

The entire first portion of Malachi has been directed at the priests. These men were supposed to be the messengers and teachers of God’s truth to Israel. Instead, they have sneered at the truth and treated proper sacrifices as though they were too much trouble (Malachi 1:13). The situation had deteriorated to the point where priests were sacrificing animals so flawed that other people would not have accepted them (Malachi 1:8). The people were promising one thing and delivering something else (Malachi 1:14). In response, God says that He would prefer they stop offering any sacrifices at all, instead of insulting Him with lazy, arrogant rituals (Malachi 1:10).

This verse adds great emphasis to the fact that God is speaking directly to the priests. What comes after is not a “command,” in the sense of a set of directions, but a warning based on their past sins. This warning is meant to be taken as an instruction to correct the situation. The next few verses describe a “curse” God will bring on the priesthood if they do not change their ways. In particular, this threat involves their humiliation, disgrace, and confusion.

Verse 2. If you will not listen, if you will not take it to heart to give honor to my name, says the Lord of hosts, then I will send the curse upon you and I will curse your blessings. Indeed, I have already cursed them, because you do not lay it to heart.

The priests of Israel have been dishonoring God by offering impure sacrifices (Malachi 1:8) and by worshipping with bitter and lazy attitudes (Malachi 1:13). Just as these men should have known the proper forms of sacrifice (Leviticus 22:17–30), they also should have known the consequences of disobedience. The Law spelled out the suffering that would result when the people disobeyed (Deuteronomy 28:15–68). Here, God reiterates these threats to bring curses on those who dishonor Him.

The fact that Israel has been disobeying God means that these consequences have already been in effect. God’s people should have recognized their own sin and seen their struggles as the results of their own choices. Sadly, instead, they blame God for their hardships and question His love for them (Malachi 1:2)!

The “blessings” being mentioned here probably include two aspects. The first is the spiritual ability of the priests to intercede for the people. While the Bible says that the prayers of righteous people are powerful (James 5:16), it stands to reason that the prayers of the unrighteous are ineffective (Jeremiah 14:10–12). In this case, God is actually threatening to turn the priests’ attempts at blessing into curses. The other meaning of the “blessings” at risk is likely the income given to the spiritual leaders.

Verse 3. Behold, I will rebuke your offspring, and spread dung on your faces, the dung of your offerings, and you shall be taken away with it.

This verse continues God’s warning to the priests about their insulting and lazy approach to worship. This particular warning involves the concept of legacy. If the priests continue to offer improper sacrifices (Malachi 1:7–8) and to degrade God through their attitude, they will be themselves degraded and discarded. As used here, “offspring,” or “descendants,” is a reference to future priests. So, this threat is aimed at both the current priesthood and the priests yet to come. According to Old Testament law, priesthood was reserved for the tribe of Levi, so there is a genetic component as well. The actions of a culture’s spiritual leaders will always affect future generations.

When animals were brought for sacrifice, not all of the organs were considered fit for offering. Hunters, butchers, and others who slaughter animals know that some parts are “waste” products which are usually discarded. Even though the priests have been offering ritually impure animals, they would still have been rejecting bits of them as part of the sacrificial process. Here, Malachi is referring to this very debris: the Hebrew word pe’res is often translated as “manure” or “dung,” but has a more general meaning of “animal waste.”

The symbolism is clear: God will humiliate the Levitical priesthood as plainly as if He’d smeared their faces with filth. God will discard what is unclean and impure, and won’t allow it to be used in His temple. This, just as a priest discards the disgusting and unclean animal wastes and doesn’t use them as part of worship.

Verse 4. So shall you know that I have sent this command to you, that my covenant with Levi may stand, says the Lord of hosts.

God never does anything without a reason, and rarely without some specific message in mind. In the prior verses, Malachi has delivered a dire warning from God to the priests of Israel. If they do not correct their insulting, improper worship practices, God will humiliate them. He will do this by debasing them in the eyes of others, and by removing that which is impure (Malachi 2:3). The symbolism given in verse 3 was the “dung” or “offal” from the temple sacrifices—the filthy and unusable parts which were discarded prior to offering a valid sacrifice.

As explained here, this is not being done merely for revenge. God’s intent is to purify the Levitical priesthood, in order to fulfill the promise He made to the tribe of Levi (Numbers 18). As a prophecy of something yet to come, this threat is also meant to prove God’s involvement. Seeing the priesthood humbled and purified would demonstrate to Israel that He was honoring His agreement with the tribe of Levi.

Verse 5. My covenant with him was one of life and peace, and I gave them to him. It was a covenant of fear, and he feared me. He stood in awe of my name.

In the nation of Israel, only those of the tribe of Levi could serve as priests (Numbers 18:6–8). In order to devote themselves to the temple, the Levites had to give up the right to a land inheritance. Instead, and in return for their service, God decreed that the Levites would be supported by the offerings of the people (Numbers 18:19–21). God’s arrangement with the Levites allowed Israel to commune with God, and to be forgiven for their sins. This system was rooted in a deep respect for the holiness and power of God. As is common in ancient texts, the name “Levi” stands for the entire tribe.

The current situation with the priests of Israel cannot be left unchecked. God, being holy, cannot allow sin to go unpunished. At the same time, He will honor His promise to the tribe of Levi. So, the priesthood will be purified. If the priests will not honor God in response to His love, or His word, then they will learn to honor Him in response to His judgment. This will return the Levitical priesthood to its proper attitude: one of respect and awe.

Verse 6. True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity.

One Levite who particularly embodied these traits was Phinehas (Numbers 25:10–13). Phinehas was the grandson of Israel’s first priest, Aaron. Malachi’s description in verses 5 and 6 is meant to represent the original attitude of the priests towards God. Phinehas, however, is addressed with those same traits elsewhere in Scripture. For this reason, he is probably the “gold standard” which Malachi has in mind when rebuking the priests of his day.

The original priests of Israel, particularly after the events of the Golden Calf (Exodus 32) were “pure” and honored God. They did what the priests of Malachi’s day did not. Namely, they taught the people correct worship, rather than allowing impure sacrifices (Malachi 1:7–8). The prior generations of Levi treated God’s temple with respect, rather than with laziness (Malachi 1:13). The good instruction of these priests kept many Israelites from following evil paths.

God’s intent in purifying the priesthood, through judgment (Malachi 2:2–4), is to return them to this state of honor and reverence.

Verse 7. For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the Lord of hosts.

This book of prophecy is attributed to Malachi, or Mal’akiy in the original Hebrew, which literally means “My messenger.” Since this name appears exactly once in all of Scripture (Malachi 1:1), it’s possible that this is meant to be a title, not a personal name. This first message, from God’s messenger, has been directed at the priests of Israel. As this verse indicates, priests are supposed to be resources of truth for the people. As God’s messengers, truth and knowledge should be their goals.

The priesthood of Israel has failed to teach the truth, and they have not honored God (Malachi 2:8). In fact, they have been offering impure sacrifices and sneering at the requirements given them by God (Malachi 1:7–8, 13). As a result, the people who look up to them have been led astray. There is a natural assumption, from the average person, that someone claiming the title of “priest” would be an honest and open teacher of the truth. This is one reason that spiritual leadership comes with greater scrutiny, and greater judgment, in the eyes of God (James 3:1). Failures in a culture’s spiritual leaders will drag the people down as well (Malachi 2:8).

Verse 8. But you have turned aside from the way. You have caused many to stumble by your instruction. You have corrupted the covenant of Levi, says the Lord of hosts,

God was very specific about the kinds of sacrifices which should have been offered (Leviticus 22:17–33). The Old Testament Law commanded the priests to honor God, on penalty of death (Numbers 18:32). And the priesthood of Israel was entrusted to a single tribe, allowing the knowledge to be passed directly through family lines (Numbers 18). Despite this, the current generation of priests are disobeying and dishonoring God (Malachi 2:2). Malachi’s accusations against the priests are not coming out of the blue. These are principles which have been part of Israel’s heritage for centuries. They are turning away from what they have been taught, and what they know is right.

This is not merely a matter of sin between the priesthood and God. Israel’s priests are supposed to be the messengers of God. The people look to them for instruction and spiritual guidance (Malachi 2:7). When these men are bitter, disobedient, and dishonest (Malachi 1:13), it leaves the people without proper leadership. This has caused them to sin against God as a nation.

Verse 9. and so I make you despised and abased before all the people, inasmuch as you do not keep my ways but show partiality in your instruction.”

In verse 3, God described His humiliation of the priests in graphic terms. The priesthood would be shamed and disgraced as clearly as if God had smeared animal waste on their faces. They would be discarded as surely as animal filth was removed from the carcass prior to sacrifice. In order to purify the priesthood, and to preserve His covenant with the tribe of Levi, God would judge the priests. Though they were worthy of death (Numbers 18:32), God instead chooses to use shame.

This is both a prophetic statement as well as a description of Israel’s current state. Malachi’s book of prophecy delivers three main lessons, and the second one is an accusation against the people in general. That charge will involve divorce from their wives and marriage to pagan women. A culture which brazenly joins itself to idol worshippers, and which breaks marriage vows to God, is clearly not one which respects its spiritual leaders. More than likely, the priests of Malachi’s day have already seen their reputation in the eyes of the people fading—in no small part because of their own apathy and sin (Malachi 1:13).

As this verse indicates, this is simply a consequence of the priests’ own actions. They don’t obey God, so there is no reason for them to receive blessing, honor, or wisdom from Him. They don’t live lives which reflect the truth, so there is no reason for the people to hold them in high esteem.

Verse 10. Have we not all one Father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our fathers?

This verse begins the second of Malachi’s three prophetic messages. The first was directed against the priests of Israel, and ended with a stinging rebuke. Specifically, that the people of Israel were stumbling due to failed spiritual leadership. This message from Malachi shows just how much the nation has slipped. Just as the priests are being unfaithful to God, the people are being unfaithful to each other.

This verse uses a Hebrew term referring to deception, or the breaking of an agreement. The people are not merely being immoral, they are violating their word and their covenants with each other. Later verses will detail the worst effects of this: divorce and pagan intermarriage.

This particular accusation is interesting, as it is the only time in Malachi where Israel does not answer back. In all of the other messages, Israel responds to criticism with doubt and disbelief. In this case, though, there is no particular answer. It’s possible that this is because there is no response to be given. This may well be the one area where not even spiritually numb Israel can deny their own failure.

Context Summary
Malachi 2:10–16 is perhaps the Bible’s strongest indicator of God’s views on divorce. This passage begins the second of Malachi’s three prophetic lessons, ending in Malachi 3:6. The people of Israel are rebuilding Jerusalem and the temple, but under the control of a foreign nation. Rather than honoring God, and their own wives, it seems the men of Israel were divorcing Jewish women in order to marry pagans (Ezra 9:1–2; Nehemiah 13:23–27). This is described in this passage as an act of violence against the women. In no uncertain terms, Malachi expresses God’s hatred for divorce.

Verse 11. Judah has been faithless, and abomination has been committed in Israel and in Jerusalem. For Judah has profaned the sanctuary of the Lord, which he loves, and has married the daughter of a foreign god.

To be “holy” means to be “set apart.” Since only God is truth, and only His word leads to salvation, it is critical for His people to be holy / set apart from the world. One obvious and critical application of this would involve marriage. Making a (supposedly) lifelong commitment to someone who rejects the one true God is neither “holy” nor respectful to God. In fact, it insults the character of God, by assuming that His truth is simply not that important.

The Law warned the nation not to marry those who worship false gods (Deuteronomy 7:3–4). In Malachi’s day, however, the people of Israel are committing that exact sin. This is no small mistake. Malachi refers to this practice as an “abomination,” from the Hebrew word tow’ebah. This term implies something wicked, disgusting, or unclean. Simply choosing to marry those who practice idolatry or worship false gods is an insult to God.

The reference to the “sanctuary,” qo’des, suggests that these pagans might have also brought their religious practices into the temple itself. Given that the priests have been accused of offering impure sacrifices (Malachi 1:8), this is not out of the question.

Verse 12. May the Lord cut off from the tents of Jacob any descendant of the man who does this, who brings an offering to the Lord of hosts!

Malachi’s message is being delivered to a spiritually dead nation. The priests are apathetic and knowingly offer impure sacrifices (Malachi 1:7–8). The people are unfaithful to God (Malachi 2:11), and to each other (Malachi 1:10). One of the most serious sins being committed is marrying pagans (Malachi 2:11). This is a heinous crime in the eyes of God, because marriage is meant, in part, to symbolize the relationship between man and God. God’s holiness and love can’t mean much to a person willing to join with a person who rejects the truth in favor of idols.

This is a serious offense, and verse 12 invokes a curse on those who commit it. To be “cut off” was a metaphor for death, either spiritual or physical. This might be a separation from the nation of Israel, or an end to that man’s family line. Either way, the consequences of pagan intermarriage were severe.

Note, also, that this verse includes a jeer at the attitude of Israel. Pagan intermarriage is a clear-cut sin, and a violation of the Law. And yet, men who commit this crime have the nerve to bring offerings to God, seeking His favor. This is a sign of Israel’s spiritual decay.

Verse 13. And this second thing you do. You cover the Lord ‘s altar with tears, with weeping and groaning because he no longer regards the offering or accepts it with favor from your hand.

Verse 13 actually sets up the accusation in verse 14 by describing the consequences first. Verse 12 made reference to men who attempted to make offerings to God despite being guilty of pagan intermarriage. Here, a similar problem is occurring. Those who make offerings to God are bitter because He is not answering. God is making good on His promise not to accept offerings which come from an impure heart (Malachi 1:10). As is common with humanity, we fail to obey God, and then blame him for the consequences.

This is not to say that God will not hear the prayers of the divorced, nor ignore all of the offerings from anyone who is a sinner. It does, however, mean that we cannot expect God to bless us when we know we are defying His will. As best we know how, we ought to seek to be right with God before expecting Him to answer our requests.

Malachi brings three messages in the book. The first is to the priests regarding improper offerings. This second lesson is for the people of Israel, for their unfaithfulness to each other. The first sin of unfaithfulness was marrying pagans. The second will be detailed in verse 14. God is not answering prayers, or accepting offerings, because the men are divorcing their wives. This leads up to the Bible’s strongest, clearest condemnation of divorce, in verse 16.

Verse 14. But you say, “Why does he not?” Because the Lord was witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant.

Verse 13 describes the angst of Israel, realizing that God is not accepting their offerings. Prior statements by Malachi accused Israel of marrying pagans, a heinous crime. Here, a more immediate cause for God to ignore their prayers is given. The men of Israel have been divorcing their wives, presumably in order to marry these pagan women. This is described using the Hebrew word bagad’tah, which implies “treachery,” “dishonesty,” or “unfaithfulness.” Men are dishonoring their vows to their wives, yet complaining that God is not giving them their demanded blessings.

This verse also puts the concept of a marriage covenant (or vow) into spiritual perspective. Such vows are made in the presence of God; in fact, they are made to God, regarding the spouse. Breaking that vow through divorce is not merely a problem between two people. Divorce means breaking a promise involving God, and disrupting one of the most important institutions He created: marriage.

Verse 15. Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring. So guard yourselves in your spirit, and let none of you be faithless to the wife of your youth.

Prior verses accuse Israel of being unfaithful to each other. Specifically, men are divorcing their wives. Verse 14 explained that this is offensive to God, in part because such vows are made in His presence. Verse 15 clearly describes divorce as a spiritual failure. This claim is repeated and magnified in verse 16. The way in which these men of Israel are divorcing their wives—in order to marry pagan women (Malachi 2:11)—is especially foul. Rather than acting as protectors, these divorcing men are committing acts of spiritual violence against their wives.

Verse 15 is notoriously tricky to translate. Every language contains phrases with meanings not easily seen in the literal words. Examples from English would be phrases such as “raining cats and dogs” or “under the weather.” In the case of Hebrew, we don’t always have extensive context to help determine meaning. This is reflected in the various translations of this particular verse. While major translations of the Bible are extremely similar in most verses, there are many ways the words of Malachi 2:15 have been interpreted. All are centered around the same basic theme.

Regardless of the exact meaning, there is a clear sense in this verse that God is involved in the concept of marriage. This verse is specifically in the context of men being “faithless” to their wives, through divorce. In contrast, God sees marriage as a joining of spirits, according to His will, which can’t be broken without spiritual damage. God has specific purposes for marriage, which are thwarted by divorce.

Verse 16. “For the man who does not love his wife but divorces her, says the Lord, the God of Israel, covers his garment with violence, says the Lord of hosts. So guard yourselves in your spirit, and do not be faithless.”

In the Old Testament, “covering someone with your garment” is a metaphor for protection. A classic example is Ezekiel 16:8, where God describes His love for Israel using the symbolism of a man and wife. As the protector and provider, men are supposed to “cover” their wives. Malachi’s two-part criticism in this passage is that this is not happening. Israeli men are marrying pagan women (Malachi 2:11), and they are divorcing their Jewish wives in order to do it (Malachi 2:14). This is exactly the opposite of “protection.” In fact, it is an act of spiritual violence.

The Hebrew phrasing of this verse can be taken in one of two ways. The opening of verse 16 either refers to a man who “hates and divorces,” or to God Himself “hating divorce.” Either way, the implication of the verse is clear: God in no sense approves of divorce. This is either emphasized with a double declaration from God, or by associating the act of divorce with an attitude of “hatred.”

Old Testament rules for divorce were never meant to imply God’s approval. This is further supported by this verse’s association of “faithlessness,” and spiritual danger, with divorce. Rather, divorce laws were meant to reign in the impact of that sin (Matthew 19:7–9). This was especially meant to protect the rights of women, who in that culture were highly dependent on their husbands (and children) for support.

Verse 17. You have wearied the Lord with your words. But you say, “How have we wearied him?” By saying, “Everyone who does evil is good in the sight of the Lord, and he delights in them.” Or by asking, “Where is the God of justice?”

Verse 17 begins the second half of Malachi’s second lesson to Israel. The first ran from Malachi 2:10 through 2:16, and dealt with Israel’s unfaithfulness to each other. Specifically, in the sins of marrying pagans and rampant divorce. This passage, beginning in verse 17, criticizes the people’s spiritual ignorance and arrogance. Malachi offers several accusations against Israel, and their responses usually indicate a lack of awareness. Here, they are openly cynical of God and His goodness.

It’s interesting to note that God is described as “wearied,” used here in the sense of being “frustrated.” This is not a new, rare, or minor problem for Israel. Rather, they have constantly complained against God. The criticisms offered here are hardly unique to Israel. In fact, these are common accusations made by unbelievers against God, even today. Both are answered in the upcoming verses.

The first complaint is that immoral people seem to be blessed. This is a mistaken complaint for several reasons. First, wicked people can benefit from the blessings of their surrounding culture. Second, this makes the mistake of comparing people to people, rather than comparing people to God. By His standards, everyone is wicked (Isaiah 53:6; Romans 3:10). The other problem with this is perspective, which is the specific answer given in the following verses. God will judge all sin, no exceptions (Revelation 20:11–15). The wicked aren’t “getting away” with anything.

The second complaint actually accuses God of moral failure. If God really is “just,” the thought goes, He would be doing more to combat evil in the world. This makes the assumption that God has done nothing, or that He is not acting to combat evil now. Both are false. Worse, this is a dangerous suggestion to make. Asking God to be more proactive about sin puts us in the crosshairs as well. Those who ask God to be tougher on sin should be careful what they wish for.

Context Summary
Malachi 2:17—3:6 presents a dangerous accusation from Israel against God, and His sobering response. Israel accuses God of letting the wicked prosper and for not enacting enough justice in the world. God’s reply reminds Israel, and us, that the first sin we need to be aware of is our own. God promises to send a messenger, preparing the way for Him. God also predicts the day when He will ”draw near” for judgment. This uses metaphors including fire and powerful cleaning substances. In short, judgment is coming—to everyone.

End of Malachi Chapter 2

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