Study Notes
1:1 A prophecy: The word of the LORD. For this phrase, see Zec 9:1 and note; 12:1; see also Hab 1:1 and note. word of the LORD. See Hos 1:1 and note.
1:2 loved you. The Lord’s reassuring word to his disheartened people. Election is based on God’s love (cf. Dt 4:37 and note; 7:6–9).
1:3 Esau I have hated. If God’s people doubt his covenant love, they should consider the contrast between God’s ways with them and his ways with Jacob’s (Israel’s) brother, Esau (Edom). Paul explains God’s love for Jacob and hatred for Esau on the basis of election (see Ro 9:10–13 and note on 9:13). God chose Jacob, not Esau. For the intended sense of “loved” and “hated” here, see Ge 29:31–33; Lk 14:26 and note. wasteland. Malachi’s words about Edom echo those of the earlier prophets (Am 1:11–12; Isa 34:5–15; Jer 49:7–22; Eze 25:12–14; 35:1–15; Obadiah). Between c. 550 and 400 bc the Nabatean Arabs gradually forced the Edomites from their homeland.
1:4 Edom may say. Edom’s proud self-reliance has not assured their security and will not secure their future (cf. Jer 49:16).
1:5 Great . . . Israel. When they see the ultimate fate of Edom, doubting Israel will acknowledge that the Lord is the great Ruler over all the nations (see Ps 47:2; 96:10; 97:1,9; see also 99:1–3 and notes).
1:6—2:9 The Lord rebukes the priests for unacceptable worship.
1:6 son honors his father. Cf. Isa 1:2–3. priests who show contempt for my name. Contrast 2:5; cf. Isa 1:4.
1:7 food. The animal offerings (v. 12; Lev 21:8,21). defiled you. By offering defiled sacrifices they treat the Lord himself as if he were not holy. the LORD’s table. The altar (see v. 12; see also v. 8; Eze 44:16 and notes). Since the priests ate from the sacrifices, the altar was also the table from which they got their food. contemptible. As the priests considered the Lord’s altar and its sacrifices (v. 12) contemptible, so the Lord would cause the priests to be considered contemptible by the people (see 2:9 and note).
1:8 blind . . . lame. Animals with defects or serious flaws were unacceptable as sacrifices (see Lev 1:3 and note; Dt 15:21). God requires the best. governor. Probably the Persian governor.
1:10 shut the temple doors. Better no sacrifices at all than sacrifices offered with contempt (see Isa 1:11–15 and note).
1:11 great among the nations. Cf. v. 14. God’s judgment on Edom (v. 5) and other nations demonstrates his superiority over their gods, and it ultimately will evoke their recognition of him (see Zep 2:11; 3:9 and note). incense and pure offerings. Cf. the acceptable offerings presented by foreigners in Isa 56:6–7; 60:7. Here some interpreters understand “incense” to mean “prayer” (cf. Rev 5:8) and “offerings” to mean “praise” (cf. Heb 13:15 and note).
1:12 defiled . . . contemptible. See v. 7 and note.
1:13 sniff at it contemptuously. Cf. the behavior of Eli’s sons in 1Sa 2:15–17. injured . . . diseased. See v. 8 and note.
1:14 vows . . . a blemished animal. An animal sacrificed in fulfillment of a vow had to be a male without defect or blemish (Lev 22:18–23). great king. See Zec 14:9 and note. my name . . . feared. More than the governor of v. 8 (see v. 11 and note).
2:2 curse your blessings. It was the function of the priests to pronounce God’s blessing on the people (Nu 6:23–27), but their blessings will become curses so that their uniquely priestly function will be worse than useless.
2:3 Because of you. Because of what you have done. smear on your faces. To disgrace you (Na 3:6).
2:4 Levi. The priests were chosen from the tribe of Levi (see Dt 21:5 and note).
2:5 covenant of life and peace. An allusion to the covenant with Phinehas, Aaron’s grandson, in Nu 25:10–13 (see note on Nu 25:11). Phinehas defended God’s honor by killing two offenders involved in the idolatry and immorality connected with the Baal of Peor (Nu 25:1–7). he revered me. Phinehas showed this by his zeal for God (Nu 25:13).
2:6–7 instruction. Priests were responsible to teach the law of Moses (see Lev 10:11; see also notes on Zep 3:4; Hag 2:11).
2:6 peace and uprightness. Linked together also in Ps 37:37, but here “walked with me in peace and uprightness” probably refers to covenant loyalty.
2:7 messenger. As teacher of the law and as one through whom people could inquire of God (see notes on 3:1; Hag 1:13).
2:8 violated the covenant. By unfaithful teaching, but also, it seems, by intermarriage with pagan foreigners (see Ezr 9:1 and note; 10:18–22; Ne 13:27–29). with Levi. See v. 4 and note on v. 5.
2:9 despised. In Hebrew the same word that is translated “contemptible” in 1:7,12 (see note on 1:7). shown partiality. Forbidden in Lev 19:15. The priests were to be like God in this respect—he “shows no partiality and accepts no bribes” (see Dt 10:17).
2:10–16 Malachi rebukes the people—in a passage framed by references to being “unfaithful.” Two examples of their unfaithfulness are specifically mentioned: marrying pagan women (v. 11) and divorcing “the wife of your youth” (v. 14; see also v. 16); i.e., from within the covenant people.
2:10 one Father. See Isa 63:16. God’s oneness should be apparent in the covenant unity of his people. create us. As his special people (see Isa 43:1 and note). covenant of our ancestors. The covenant God had made with their ancestors at Mount Sinai. being unfaithful. The people could not even trust their own fellow Israelites or the national leaders—like the priests (v. 16).
The context of Malachi’s message regarding divorce is God’s charge that his people are failing to accurately reflect his attributes in the world. They should love him to show that he is loving (1:2–5). They should honor him to communicate that he is honorable (1:6—2:9). They should pursue social justice, because he is a just God (2:17—3:5). They should give tithes and offerings to communicate that he is a giving God (3:6–12). They should serve him in humble trust because he is trustworthy (3:13–15). In other words, their behavior should be demonstrating truths about God.
In 2:10–16 Malachi’s emphasis is on unity. This emphasis is highlighted by the uncommon and repeated term “one Father/God” (2:10 [2x], 15 [2x]), which occurs only here in the entire OT. By using this unusual term, God is stressing to his people how important it is for them to be unified—to be one just as he is one. His people, however, are demonstrating just the opposite. Their disunity is most strikingly obvious in the relationship that should exemplify unity most clearly—marriage. Husbands are being unfaithful to their wives, the very ones they should be most careful to protect. Far from protecting her, by divorcing his wife (to marry another woman), the husband was doing violence to the one for whom he was relationally/covenantally responsible; i.e., his wife (vv. 14–16).
The “godly offspring” God is said to desire (v. 15) are those who reflect his own attributes, giving evidence that they are his spiritual children. Divorce among his people did not reflect truth about God’s own unity and was therefore among those behaviors condemned by his prophet Malachi.
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2:11 women who worship a foreign god. Pagan women. Such marriages were strictly forbidden in the covenant law, not for ethnic or cultural reasons but because they would lead to apostasy (see Ex 34:15–16; Dt 7:2–5 and notes; Jos 23:12–13 and note on 23:12). Ezra and Nehemiah both wrestled with this problem (see note on v. 8). Cf. King Solomon in 1Ki 11:1–9.
2:12 The alternative given in the NIV text note (particularly “gives testimony”) is supported, e.g., by the use of the same Hebrew verb in Ge 30:33; Dt 5:20; 1Sa 12:3; 2Sa 1:16; Isa 3:9; Jer 14:7. On this reading, the one to be cut off is the one who speaks in defense of the wrongdoer. tents of Jacob. A figurative expression for the community (Jer 30:18).
2:13 weep and wail. Because the Lord does not respond to their sacrifices with blessing, they add wailing to their prayers.
2:14 witness . . . marriage covenant. Marriage was a covenant (see Pr 2:17; Eze 16:8 and notes), and covenants were affirmed before witnesses (see notes on Dt 30:19; 1Sa 20:23; Isa 8:1–2).
2:15 one God. See Ex 20:3; Dt 4:35; 6:4 and notes. Godly offspring. People who reflect the attributes of their divine Father, such as faithfulness and loving care for covenant partners. But see NIV text note.
2:16 The man who hates and divorces. See article; see also article. do not be unfaithful. See note on vv. 10–16; see also v. 10 and note.
For the traditional interpretation of this verse as “I hate divorce, says the LORD . . .” see NIV text note. The Hebrew is difficult to translate, however, and many interpreters render it as in the NIV: “The man who hates and divorces his wife . . .” There is no pronoun “I” in the Hebrew and the verb “hates” is in the third person (“he hates”). In context, the one who hates is most likely the man divorcing his wife, not God. This fits well the next clause, which speaks of divorce as an act of violence against the one the husband should be protecting.
This interpretation does not in any way condone divorce or water down the statement. It still strongly condemns divorce as contrary to God’s will. The one who divorces his wife is abusing the one whom God has given him responsibility to protect.
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2:17—4:6 The second half of Malachi’s prophecy speaks of God’s coming to his people. They had given up on God (2:17) and had grown religiously cynical and morally corrupt. So God’s coming will mean judgment and purification, as well as redemption.
2:17 wearied the LORD with your words. In Isa 43:24 Israel’s sins had wearied God. All who do evil are good. Such was the depth of their cynicism. Where is . . . justice? Cf. the sarcastic taunts of Isa 5:19.
3:1 my messenger. The Hebrew for these words is mal’aki (see NIV text note on 1:1); it is normally used of a priest or prophet (see Hag 1:13 and note). These words are fulfilled in John the Baptist (Mt 11:7–10; Mk 1:2–4; Lk 1:76). who will prepare the way. When the Lord comes, it will be to purify (v. 3) and judge (v. 5), but he will mercifully send one before him to prepare his people (see 4:5–6; Isa 40:3 and notes). the Lord you are seeking . . . whom you desire, will come. See Hag 2:7 and note. messenger of the covenant. The Messiah, who as the Lord’s representative will confirm and establish the covenant (see note on Isa 42:6).
3:2 day of his coming. The day of the Lord (see 4:1; see also Isa 2:11, 17,20; Joel 1:15 and notes). Malachi announces the Lord’s coming to complete God’s work in history, especially the work he outlines in the rest of his book. His word is fulfilled in the accomplishments of the Messiah. Who can stand . . . ? Those who desire the Lord’s coming must know that clean hands and a pure heart are required (see Ps 24:3–4 and note on 24:4; Isa 33:14–15). refiner’s fire. See Isa 1:25; Zec 13:8–9 and notes. launderer’s soap. See Isa 7:3 and note. White clothes signified purity (cf. Mk 9:3; Rev 3:5).
3:3 sit as a refiner and purifier. See Ps 12:6 and note. purify the Levites. Those who are supposed to be “messengers” of the Lord and who serve at the altar will be purged of their sins and unfaithfulness—such as those the Lord has rebuked in 1:6—2:9. See photo.
3:4 be acceptable. See 1:8 and note. days gone by. Probably the time of Moses and Phinehas (see note on 2:5).
3:5 When he comes, the Lord will both purify the Levites (vv. 3–4) and judge the people. sorcerers. Common in the ancient Near East (see Ex 7:11; Dt 18:10 and note on 18:9).
3:6 do not change. See Jas 1:17; see also article. Contrary to what many in Malachi’s day were thinking, God remains faithful to his covenant. not destroyed. In contrast to Edom (1:3–5) and in spite of Israel’s history of unfaithfulness.
3:7 Return . . . and I will return. If the Lord is to come for Israel’s redemption, they must repent (see Zec 1:3 and note).
3:8 tithes. See notes on Lev 27:30; Dt 14:22–29.
3:9–10 curse . . . blessing. See Dt 11:26–28.
3:10 storehouse. The treasury rooms of the sanctuary (1Ki 7:51; 2Ch 31:11–12; Ne 13:12). floodgates of heaven. Elsewhere the idiom refers to abundant provision of food (see 2Ki 7:2, 19; Ps 78:23–24 and note on 78:23). pour out . . . blessing. The promised covenant blessing (see Dt 28:12; cf. Isa 44:3).
3:11 pests . . . devouring . . . vines . . . not drop their fruit. Examples of the threatened covenant curses (see Dt 28:39–40; see also photo).
3:12 call you blessed. In fulfillment of the promise to Abraham (see Ge 12:2–3; Isa 61:9 and notes).
3:14 It is futile to serve God. Because the redemption they longed for had not yet been realized. like mourners. In sackcloth and ashes.
3:15 arrogant. Evildoers—those who challenge God (see note on Ps 10:11). blessed. In their unbelief, the Jews call blessed those whom the godly know to be cursed (see Ps 119:21 and note)—but it is they who will be called blessed if they repent (v. 12). evildoers prosper . . . get away with it. The psalmist struggled with the prosperity of the wicked in Ps 73:3,9–12 (see also Hab 1:2–4 and notes).
3:16 those who feared the LORD. Those who had not given way to doubts and cynicism. talked with each other. In the face of the widespread complaining against God (vv. 14–15), they sought mutual encouragement in fellowship. scroll of remembrance. Analogous to the records of notable deeds kept by earthly rulers (Est 6:1–3; Isa 4:3; Da 7:10; 12:1). honored his name. Contrast the priests (1:12) and many among the people (vv. 14–15; 2:17).
3:17 my treasured possession. See note on Ex 19:5. spare them. In the day of judgment (4:1–2). who serves him. Cf. 1:6.
3:18 you will again see. As they apparently do not now see—hence their cynicism. the righteous and the wicked. See 2:17 and note.
4:1 the day. The day of the Lord (see v. 5; 3:2 and note). burn like a furnace. See 3:2–3; Isa 1:31; 66:15–16 and notes. arrogant. See 3:15 and note. stubble . . . fire. See Isa 47:14 and note; see also John the Baptist’s prophecy about the work of Christ in Mt 3:12. Not a root or a branch. Nothing of them will be left (Eze 17:8–9).
4:2 you who revere my name. You who reverently trust in the Lord and are committed to his will as revealed in his word (see notes on Ge 20:11; Ps 34:8–14; Pr 1:7). sun of righteousness. God and his glory are compared with the sun in Isa 60:19 (see note there). Christ is the “rising sun” from heaven (see Lk 1:78–79 and note on 1:78; see also Isa 9:2 and note). righteousness . . . healing. Salvation and renewal are intended (see Isa 45:8; 46:13; 53:5; Jer 30:17 and notes). its rays. Cf. Ps 139:9. like well-fed calves. Frisky young calves often frolic about when released from confinement.
4:3 trample . . . the wicked. As one treads the winepress (see Isa 63:2–3 and notes).
4:4 Remember the law. A final exhortation to those who impatiently wait for the Lord’s coming. my servant Moses. See Ex 14:31; Dt 34:5 and notes. Horeb. Mount Sinai (see Ex 3:1 and note).
4:5 See 3:1 and note. Elijah. As Elijah came before Elisha (whose ministry was one of judgment and redemption), so “Elijah” will be sent to prepare God’s people for the Lord’s coming. John the Baptist ministered “in the spirit and power of Elijah” (see Lk 1:17 and note; see also Mt 11:13–14; 17:12–13; Mk 9:11–13 and note on 9:13). And some feel that Elijah may also be one of the two witnesses in Rev 11:3 (see note there). great and dreadful day. See v. 1; see also 3:2; Joel 2:11 and note.
4:6 turn the hearts. Cf. Ge 18:19; applied to John the Baptist in Lk 1:17. total destruction. If Israel does not repent, they will be dealt with as God had dealt with Edom (1:3–4; Isa 34:5).