Maleachi 2:8 Kommentar

There are two great ordinances which divine wisdom has instituted, the wretched profanation of both of which is complained of and sharply reproved in this chapter. I. The ordinance of the ministry, which is peculiar to the church, and is designed for the maintaining and keeping up of that; this was profaned by those who were themselves dignified with the honour of it and entrusted with the business of it. The priests profaned the holy things of God; this they are here charged with; their sin is aggravated, and they are severely threatened for it (Mal 2:1-9). II. The ordinance of marriage, which is common to the world of mankind, and was instituted for the maintaining and keeping up of that; this was profaned both by the priests and by the people, in marrying strangers (Mal 2:11, Mal 2:12), treating their wives unkindly (Mal 2:13), putting them away (Mal 2:16), and herein dealing treacherously (Mal 2:10, Mal 2:14, Mal 2:15). And that which was at the bottom of this and other instances of profaneness and downright atheism, thinking God altogether such a one as themselves, which was, in effect, to say, There is no God (Mal 2:17). And these reproofs to them are warnings to us.

INTRODUCTION TO MALACHI 2 This chapter contains a reproof both of priests and people for their sins. It begins with the priests, Mal 2:1 and threatens, in case they attend not to glorify the name of the Lord, they and their blessings should be cursed, their seed corrupted, dung spread upon them, and they took away with it, Mal 2:2 and the end of this commandment being sent them, of giving glory to the name of God, was that the covenant might appear to be with Levi, or him that was typified by him, Mal 2:4 of which covenant some account is given, with the reason why the blessings of it were given to him, with whom it was, Mal 2:5 who is described by the true doctrine he preached; by the purity of his lips; by the peaceableness and righteousness of his walk and conversation; and by his usefulness and success in turning many from sin, Mal 2:6 and it being part of the priest's office to preserve true knowledge, and communicate it, it is the duty of the people to seek to him for it; since he is the messenger of the Lord, Mal 2:7 but as for the priests of those times the prophet respects, they were apostates from the way of the Lord; made others to stumble at the law, and corrupted the covenant; and therefore became contemptible, base, and mean, in the sight of the people, Mal 2:8 who are next reproved for their marrying with those of other nations, idolatrous persons; and using polygamy and divorces, which were a profanation of the covenant of their fathers; a piece of perfidy and treachery among themselves; an abomination to the Lord; a profanation of his holiness; and led to idolatry, Mal 2:10 wherefore they are threatened to be cut off from the tabernacles of Jacob, and their sacrifices to be rejected; insomuch that the altar is represented as covered with weeping and tears, because disregarded, Mal 2:12. The reason of which was, because marrying more wives than one, and these strange women, was dealing treacherously with their lawful wives; was contrary to the first creation of man, and the end of it; and therefore such practices ought to be avoided; and the rather, since putting away was hateful to the Lord, Mal 2:14 and the chapter is concluded with a charge against them, that they wearied the Lord with their wicked words; affirming that the Lord took delight in the men that did evil; and that there were no judgment, truth, nor righteousness, in him, Mal 2:17.

But ye are departed out of the way,.... Of truth and righteousness, of life and peace, of eternal salvation and happiness, pointed to by Christ and his forerunner, and by his apostles and ministers that followed him, and which was clearly showed in the preaching of the Gospel: this was the character of the chief priests, Scribes, and Pharisees, in Christ's time, to which the prophet seems to have respect; who not only failed in their observance of legal sacrifices, complained of in the former chapter Mal 1:1, but left that way of atonement and salvation they directed to, and led others out of the way with them: ye have caused many to stumble at the law; at the doctrine of justification by the righteousness of Christ; which was the stumbling stone they fell at, seeking for righteousness, and directing others to seek for it, not by faith, but as it were by the works of the law, Rom 9:32, ye have corrupted the covenant of Levi, saith the Lord of hosts: that which was foreshadowed by the Levitical priesthood and covenant, namely, the covenant of grace, dispensed under the Gospel dispensation by the ministry of the word and ordinances; which they rejected, despised, and set at nought, and as much as in them lay endeavoured to make void, by not attending to these things, nor suffering others, but doing all they could to bring them into disuse, contempt, and disgrace.

(Vers. 8, 9.) But you have departed from the way, and have caused many to stumble in the law: you have made void the covenant of Levi, says the Lord of hosts. Therefore I also have made you contemptible and base before all the people, because you have not kept my ways, and have had respect of persons in the law. LXX: But you have turned aside from my way, and have made many weak in the law, you have corrupted the covenant of Levi, says the Almighty Lord. And I gave you contemptible and dissolute ones to all nations, because you did not keep my ways, but showed partiality in the law. This does not pertain to the person of Christ, nor to those who are dedicated to his worship, even if I remain silent, the wise reader understands. And the meaning is: I wanted to make you do what is contained in the previous chapter, and what I spoke through Moses in Deuteronomy: Give his teaching and truth to the righteous man (Deut. XXXIII, 8, sec. LXX), and the rest: but you have departed from the straight path, or deviated, as I said: Do not turn to the right or to the left (Deut. V, 32); and you have made many weak in the law, or caused them to stumble, as Aquila and Symmachus translated. To turn to the right is to abstain from the foods that God created for use; to condemn marriage and to fall into that which is written in another place: Do not be overly righteous (Eccl. 7:17). To turn to the left is to give oneself over to luxury and lust, and to cause scandal to many in the law. It is better for such a person to have a millstone tied around their neck and be thrown into the sea, than to cause one of the least of these to stumble. But many make the weak, who, having received the strength of faith in Christ, make them weak by their negligent behavior, of whom rightly it is said: You have made void the covenant of Levi, the covenant of life and peace, and other things which we have said pertain to the priest's duty. For this reason, I too have made you contemptible and lowly to all the people, so that they would despise you and trample upon your honor and glory: Because you have not kept my ways and have shown partiality in the law. Among all the sins of Levi, or those who are from Levi, the priests of God, that one is placed last and greatest, why they receive faces in the law, so that they consider not causes, but persons, despising the just poor, receiving and honoring unjust rich. To whom it is said in the eighty-first psalm: How long will you judge unjustly and accept the faces of sinners (Psalm 81:2)? And Paul says to the Galatians: God, he says, does not accept the person of man (Galatians 2:6). The apostle James more fully argues this sin and condemns it (James 2). However, whatever is said to the previous people, let us consider it also said to us, so that we may be more cautious in avoiding vices and not adopt a face against the law, nor prefer falsehood to the truth as worshippers of God.

REPROOF OF THE PRIESTS FOR VIOLATING THE COVENANT; AND THE PEOPLE ALSO FOR MIXED MARRIAGES AND UNFAITHFULNESS. (Mal. 2:1-17) 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].

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 (Sa1 2:17; Jer 18:15; Mat 18:6; Luk 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 (Zac 11:10; Neh 13:29).

Mal 2:8. "But ye have departed from the way, have made many to stumble at the law, have corrupted the covenant of Levi, saith Jehovah of hosts. Mal 2:9. Thus I also make you despised and base with all the people, inasmuch as ye do not keep my ways, and respect person in the law." הדּרך is the way depicted in Mal 2:6 and Mal 2:7, in which the priests ought to have walked. הכשׁלתּם בּתּורה does not mean "ye have caused to fall by instruction" (Koehler); for, in the first place, hattōrâh (with the article) is not the instruction or teaching of the priests, but the law of God; and secondly, ב with כּשׁל denotes the object against which a man stumbles and which causes him to fall. Hitzig has given the correct explanation: ye have made the law to many a מכשׁול, instead of the light of their way, through your example and through false teaching, as though the law allowed or commanded things which in reality are sin. In this way they have corrupted or overthrown the covenant with Levi. הלּוי, with the article, is not the patriarch Levi, but his posterity, really the priesthood, as the kernel of the Levites. Hence Jehovah also is no longer bound by the covenant, but withdraws from the priests what He granted to the Levi who was faithful to the covenant, viz., life and salvation (Mal 2:5), and makes them contemptible and base with all the people. This is simply a just retribution for the fact, that the priests depart from His ways and have respect to men. Battōrâh, in the law, i.e., in the administration of the law, they act with partiality. For the fact itself compare Mic 3:11.