This book was written in the fifth century BCE when the Jews lived under the administration of governors. For the most part, the people had lost their appreciation for pure worship, bringing blemished offerings for sacrifice and failing to tithe according to the requirements contained in the law.
The priests bore much of the responsibility for this situation. They had come to regard their sacred duty like an unpleasant chore and did not uphold the law impartially. For their failure, YHWH, through his prophet, censured them severely.
Among the people generally, many men treated their wives hatefully, divorcing them for selfish reasons in order to marry younger women who were devoted to the worship of foreign gods. Additionally, the poor, including orphans and widows, were often subjected to unjust treatment.
The deplorable situation then existing merited divine judgment. Through his prophet, YHWH proclaimed the coming of that fear-inspiring event and urged repentance before its arrival.
The judgment was to be preceded by the coming of a messenger who would prepare the way before the Lord. This messenger proved to be John the Baptizer.
Besides those who completely ignored God’s ways, others merely engaged in a routine of worship devoid of appreciation and love for YHWH and looked enviously at the prosperity of the lawless ones. Nevertheless, a remnant maintained their faith and found companions with whom they shared their convictions. Through his prophet, YHWH assured these faithful ones that their names would be in his scroll of remembrance and that they would come to enjoy marvelous blessings.
Masoretic Text: A pronouncement, the word of YHWH to Israel by the hand of Malachi. Septuagint: A pronouncement, the word of the Lord to Israel by the hand of his messenger; do set [it] upon your hearts. Notes:
The first Hebrew word is massa’, which has been defined as “utterance,” “pronouncement,” “oracle,” or “burden.”
In the Septuagint, the corresponding term is lémma, which basically means “something that is received.” Linked with the expression “word of YHWH,” lémma could mean “contents of the word of YHWH,” “a received message, the word of YHWH,” or “a pronouncement, the word of YHWH.” The Vulgate reads onus, “load” or “burden.”
The Septuagint translator did not render Malachi as a proper name, and the Hebrew can be understood as designating Malachi or a messenger. In the Vulgate, however, the name is Malachi.
Although the words of Malachi are quoted in Mark 1:2, the oldest extant manuscripts attribute them to Isaiah (whose words are quoted in verse 3). This may be an indication that Malachi was not regarded as a proper name.
Although the Septuagint contains the idiom (as does the book of Haggai), “set upon your hearts” (give serious thought to), the words are missing in the Masoretic Text. No part of the first chapter has been preserved in any discovered Dead Sea Scroll, and the Vulgate agrees with the reading of the Masoretic Text.
Commentary:
The word of YHWH was a sobering, weighty message, a pronouncement of reproof. The expression “by the hand” indicates that YHWH conveyed his message through a human agency, his messenger.
If Malachi is a proper name, this would be the limit of any personal details about the prophet. As a name, Malachi means either “my messenger” or “messenger of YHWH” (if the final yod [Y] is an abbreviation for Yah). He served as YHWH’s messenger after the exile, at a time when affairs were administered by governors, and may have been a contemporary of Nehemiah. The kind of abuses mentioned in the book, however, reveal that Nehemiah could not have been in Jerusalem at the time.
Masoretic Text: I have loved you, said YHWH, and you have said, “How have you loved us?” Was not Esau Jacob’s brother? [is the] announcement of YHWH. And I loved Jacob. Septuagint: I have loved you, says the Lord, and you have said, “How have you loved us?” Was not Esau Jacob’s brother? says the Lord. And I loved Jacob. Commentary:
YHWH’s assurance of his love for Israel is followed by the people’s question, “How have you loved us?” The question pattern found in this book is likely a matter of style. This first question, though, implies disbelief on the people’s part.
In response, they were asked to recall their relationship to Esau and the historical evidence verifying God’s love for Jacob. The Israelites knew from their sacred writings that, before the twins were born, YHWH chose Jacob for his purpose. (Genesis 25:22, 23) Esau did not value his birthright and thus revealed that he did not appreciate the sacred privileges associated with it. (Genesis 25:27-34) His descendants pursued a life of violence and manifested ever greater hatred for Israel. (Obadiah 10-14)
Masoretic Text: And Esau I have hated and made his mountains a desolation and his inheritance for the jackals of the wilderness. Septuagint: But Esau I have hated and made his borders into a desolation and his inheritance into gifts of the wilderness. Notes:
Septuagint manuscripts vary in reading either “borders” or “mountains.”
The Hebrew word for “jackals” and the term meaning a “consecrated gift” are similar, and this may explain the Septuagint reading.
Commentary:
YHWH’s hatred for Esau was not an arbitrary choice. Jacob’s brother was unsuitable for YHWH’s purpose that ultimately related to the coming of the Messiah. The evidence of YHWH’s hatred for Esau proved to be the desolation of their land through the ravages of war. The desolated land had become a haunt for scavenging jackals.
Masoretic Text: For Edom will say, “We have been shattered, but we will return and rebuild the desolated places.” Thus says YHWH of hosts: They will build, and I will tear down. And they will be called border of wickedness and the people whom YHWH has denounced for eternity. Septuagint: For Idumea will say, “It has been overthrown, and we will return and rebuild the desolate places.” Thus says the Lord Almighty: They will build, and I will tear down. And they will be called borders of lawlessness and the people against whom the Lord arrayed himself for eternity. Notes:
The Hebrew and Greek words for “border” can also mean “territory” or “region.”
In Hebrew, the thought of “eternity” (‘oláhm) basically denotes time of indefinite duration. The corresponding Greek term aión means “age,” with “for eternity” literally being “into [the] age.”
Commentary:
Edom lay in ruins. The Edomites, however, felt that they would be able to rebuild, but YHWH decreed that he would frustrate their rebuilding efforts. Never would they succeed in regaining their former position as a nation. By reason of the abiding desolation, Edom would become known as the “border” or “region of wickedness.” Evidently other peoples would conclude that the extreme lawlessness of the Edomites was the reason for the continuing desolation of their land. The Edomites would, therefore, be regarded as people with whom YHWH was perpetually angry.
Masoretic Text: And your eyes will see, and you will say, “YHWH is great above the border of Israel.” Septuagint: And your eyes will see, and you will say, “The Lord has been magnified beyond the borders of Israel.” Note:
Commentary:
Settled in their land and observing that the Edomites could not lift themselves up as a nation, the Israelites would acknowledge that YHWH had proved himself great above the land of Israel. His power and mercy would be in evidence in their land. Peoples of other nations would also be able to see the sharp contrast between Israel and Edom, causing YHWH’s fame to be spread beyond the boundaries of the land of Israel.
Masoretic Text: A son honors [his] father, and a slave his lord. And if I [am] a father, where [is] my honor? And if I [am] Lord, where [is] my fear? said YHWH of hosts to you, the priests, [the ones] despising my name. And you say, “How have we despised your name?” Septuagint: A son honors [his] father, and a slave his lord. And if I am a father, where is my honor? And if I am Lord, where is my fear? says the Lord Almighty to you, the priests, the ones despising my name. And you have said, “How have we despised your name?” Notes:
As in the book of Haggai, “YHWH of hosts” appears frequently. In this context, the expression may call attention to YHWH’s great dignity in having at his command a great host of spirit persons, angels.
In a footnote (with reference to “slave”), the Tanakh says, “Septuagint and Targum add ‘should reverence’; cf. next part of verse.” (The text would then read, a slave should reverence [or, fear] his lord.) The major extant manuscripts of the Septuagint, however, do not add the verb for fear or reverence. According to Rahlfs’ printed edition, this word is a corrector’s addition to Codex Sinaiticus and is contained in the recension of Lucian. In view of the limited manuscript support, printed editions of the Septuagint do not incorporate this addition in the main text.
Commentary:
A dutiful son has high regard for his father, according him due honor. Similarly, a servant “fears” or “respects” his master. As the Father of Israel, should YHWH not have been receiving the honor that was rightfully his? YHWH was also the Lord, Master, or Owner of Israel. Should he not have been shown the proper fear or respect?
The priests should have been exemplary in showing due honor and respect, but they failed seriously. By failing to uphold the law, they despised YHWH’s name, that is, they despised the person represented by the name, YHWH himself.
In response to this expression of judgment, the priests asked: “How have we despised your name?” Although likely stylistic, this question suggests a denial on the priests’ part.
Masoretic Text: [By] bringing polluted bread to my altar. And you say, “How have we polluted you?” In your saying, “The table of YHWH is despised.” Septuagint: [By] bringing polluted bread [loaves] to my altar. And you have said, “How have we polluted them?” In your saying, “The table of the Lord is despised, and the food placed thereon is despised.” Note:
Commentary:
The priests had despised YHWH by presenting unsuitable sacrifices on the altar. Being a general designation for food, “bread” refers to the sacrifices. (Leviticus 21:6, 8, 17) The Mosaic law required that animals presented for sacrifice be without blemish. (Leviticus 22:20-25) Animals having a defect were to be regarded as unclean or defiled, making them unacceptable for sacrifice.
According to the Hebrew text, the response of the priests was, “How have we polluted you?” The extant Septuagint, however, is “How have we polluted them?” The defiled sacrifices would be YHWH’s “food” or “bread.” His “partaking” thereof would, therefore, be defiling. Similarly, placing something unclean on the altar or “table of YHWH” would pollute it. When the priests did so, they disregarded the sanctity of the altar, despising it. According to the reading of the Septuagint, they also despised the sacrifices. The priests manifested no concern that unacceptable offerings were being placed on the altar and thus engaged in a meaningless ritual that dishonored the sacrificial arrangement.
Masoretic Text: And when you bring a blind [animal] for sacrifice, [is that] not evil? And when you bring a lame or sick [animal], [is that] not evil? Present it, then, to your governor. Will he be pleased with you or lift up your face? said YHWH of hosts. Septuagint: For if you bring a blind [animal] for sacrifice, [is that] not evil? And if you bring a lame or sick [animal], [is that] not evil? Bring it, then, to your governor, if he will accept it, if he will receive your face, says the Lord Almighty. Notes:
The aspect about its not being evil or wrong may be understood either as a statement or a question. Translations vary. “When you present a blind animal for sacrifice—it doesn’t matter! When you present a lame or sick one—it doesn’t matter!” (Tanakh) “And when you offer a blind animal for sacrifice, it is no evil! And when ye offer the lame and sick, it is not evil!” (Margolis) “When you offer a blind animal for sacrifice, is this not evil? When you offer the lame or the sick, is it not evil?” (NAB) “When you offer blind animals in sacrifice, is that not wrong? And when you offer those that are lame and sick, is that not wrong?” (NRSV)
In Hebrew, the idiom “lift up your face” denotes “receive you favorably” and the corresponding expression “receive your face” (found in the Septuagint) has the same significance.
Instead of “will accept it,” certain Septuagint manuscripts read “will accept you.”
Commentary:
By accepting unsuitable animals for sacrifice, the priests were not treating YHWH’s table or altar as holy. They were showing contempt for it. They saw nothing bad in their disregarding the requirements of the law and accepting blind, lame, and sickly animals as offerings.
A challenge was directed to the priests. Let them present such blemished animals to the governor, the appointee of the Persian monarch. Would the governor be pleased? Would this lead to a favorable reception from him? The implied answer to both questions is, No. In view of this, the people would have been able to conclude that they could not expect YHWH’s favor and blessing while continuing to offer blemished sacrifices.
Masoretic Text: And now, then, entreat the face of God, that he favor us. From your hand this was. Will he lift up the faces from you? said YHWH of hosts. Septuagint: And now, propitiate the face of your God and petition him. By your hands these [things] have happened. Will I accept your faces from you? says the Lord Almighty. Note:
Commentary:
The priests are challenged to entreat the “face of God,” that is, YHWH himself, with the objective of having his favor extended. The implication is that such entreaty would not gain a favorable response. From their “hand,” or through the priests, disregard of YHWH’s requirements for proper sacrifices had taken place. Therefore, the implied answer to the question about YHWH’s lifting up their faces or granting a favorable reception was, No.
Masoretic Text: Who even among you also will shut the doors [so that] you may not light my altar for nothing? To me, [there is] no delight in you, said YHWH of hosts, and I will not accept an offering from your hand. Septuagint: For even among you the doors will be shut, and you will not kindle my altar for nothing. My desire is not in you, says the Lord Almighty, and I will not accept an offering from your hands. Notes:
The Hebrew may be understood as meaning who among the priests would shut the doors. In numerous modern translations, this has been rendered, not as a question, but as a desire on YHWH’s part. “I wish someone would lock the doors of my temple, so you would stop wasting time building fires on my altar.” (CEV) “Oh, that one among you would shut the temple gates to keep you from kindling fire on my altar in vain!” (NAB) “Oh, that one of you would shut the temple doors, so that you would not light useless fires on my altar!” (NIV) “If only you would lock My doors, and not kindle fire on My altar to no purpose.” (Tanakh)
The Hebrew expression “for nothing” can mean either “without compensation” or “in vain.” The Vulgate uses the adverb gratuito (“gratuitously,” “without pay,” or “freely”). The noun form of the Latin word means “present” or “gift,” and the verb means “to give,” “to present,” or “to offer.” Based on the Vulgate, Ronald Knox rather freely rendered the verse: “Never a man of you but must be paid to shut door, light altar-fire; no friends of mine, says Lord of hosts, no gifts will I take from such as you.”
Commentary:
The thought conveyed by the shutting of the doors and the lighting of the altar fire depends on the significance of the expression “for nothing.” If it means “in vain” or “to no purpose,” this would indicate YHWH’s wish that someone would shut the doors (probably the doors of the court where the altar of burnt offering was located) and discontinue the services. The offerings were unacceptable, and so there was no point in lighting the altar fire. If, however, the idea is “for nothing,” this would suggest that the priests expected to be paid for such simple services as shutting the doors and lighting the altar fire.
In view of how the priests had conducted themselves in carrying out their duties, YHWH found no pleasure in them. From their “hand” (through them as officiating priests), he would not accept any offering.
Masoretic Text: For from the rising of the sun even to its setting, my name [is] great among the nations, and in every place incense [is] being offered to my name and a clean sacrifice, for my name [is] great among the nations, said YHWH of hosts. Septuagint: For from the rising of the sun to [its] setting, my name is glorified among the nations, and in every place incense is offered to my name and a clean sacrifice, for my name [is] great among the nations, says the Lord Almighty. Notes:
The law authorized only one location for offering divinely approved incense and sacrifices. These prophetic words, however, indicate that there would be a change.
With the exception of the participle (“being offered”), the Hebrew text has no verbs. The Septuagint does supply verbs, but none of them are in the future tense. Translators of the Hebrew text have varied in their use of verbs. “‘My name will be great among the nations, from the rising to the setting of the sun. In every place incense and pure offerings will be brought to my name, because my name will be great among the nations,’ says the LORD Almighty.” (NIV) “For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the LORD of hosts.” (NRSV) Being the word of YHWH, its fulfillment was certain. Therefore, the tense of the verbs is immaterial.
Commentary:
The failure of the Aaronic priests is set in contrast with positive developments among the nations. From the most distant eastern parts to the most distant western parts, non-Jewish peoples would exalt God’s name, that is, YHWH himself. No longer would divinely approved worship be centered in one geographical location. “In every place,” people could present incense and sacrifice and find acceptance with YHWH.
As is common with the prophets, future realities are conveyed in the language of the then-present situation. At that time, worship was prominently associated with incense and sacrifices. The arrangement for worship to which the words of Malachi 1:11 appear to point is the one about which Jesus spoke to a Samaritan woman. “Believe me, woman, a time is coming when you will worship the Father neither on this mountain [Gerizim] nor in Jerusalem....Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth.” (John 4:21-24, NIV) From the time of the outpouring of God’s spirit upon believers after Jesus’ ascension to heaven, the true Israel (which came to include an ever-increasing number of believing non-Jews) has been offering up acceptable prayers that have ascended like incense and also sacrifices of praise, the fruit of the lips. (Hebrew 13:15, 16; Revelation 8:3, 4) This has occurred in “every place” where they may be living.
Masoretic Text: And you defile him in your saying, “The table of my Lord [is] polluted; it and its fruit [are] contemptible—his food.” Septuagint: But you defile it in your saying, “The table of the Lord is polluted, and the [offerings] laid thereon are despised—his food.” Notes:
In Hebrew, “you” is a masculine plural, indicating that the Aaronic priests are being addressed.
The object of the defilement is either “it” (LXX; the name of YHWH and, therefore, the person represented by the name, YHWH himself) or “him”/“me” (YHWH himself).
Christian D. Ginsburg, in his Introduction to the Massoretico-Critical Edition of the Hebrew Bible, says (pages 362, 363): “The oldest Massorah in the St. Petersburg Codex of A.D. 916, which registers these alterations of the Sopherim, adds two more examples which are not given in any of the ancient documents. And though the catchwords are simply given without mentioning what the original reading was which the Sopherim altered, there is no difficulty in ascertaining it by the light of the other Sopheric alterations and by bearing in mind the principle which underlies these changes.” His conclusion regarding Malachi 1:12 is that “me” had been changed to “him” to soften the sense, “obviating the direct reference to God.” Translations vary, using both “me” (NAB) and “it” (NIV, NRSV, Tanakh).
Commentary:
Instead of bringing honor to YHWH, the Aaronic priests profaned his name, the very person represented by the name. They did this by their gross disrespect for YHWH’s altar, failing to treat it as holy. While the priests did not actually voice their disrespect, they did so in action. They treated the altar like a common table upon which meat from blemished animals could be placed as part of a meal. Thus they also showed contempt for the “food” or offering placed on the altar.
Masoretic Text: And you say, “Look! What weariness!” and you have blown on it, said YHWH of hosts, and you bring seized [animals] and the lame and the sick, and you bring the offering. Should I accept it from your hand? said YHWH. Septuagint: And you said, “These are laborious,” and I blew at them, says the Lord Almighty. And you have brought seized [animals] and the lame and the sick. And if you bring the offering, am I to accept them from your hands? says the Lord Almighty. Notes:
According to the ancient Jewish authorities, Malachi 1:13 is one of the passages where the Sopherim altered the text. They changed the object of the blowing from “me” (YHWH) to “it” (the offering). A number of translations do read “me” (JB, Luther 1984 revised edition, NRSV), but others have retained the “it” (NAB, NIV, Tanakh). The reference to the “blowing” has been variously understood. In the revised edition of Luther’s translation, the “blowing” is represented as an expression of anger (bringt mich in Zorn [incite me to anger]). Numerous English translations render the expression as meaning an act of contempt. “You sniff at me.” (NRSV) “And so you degrade it” (Tanakh), “you sniff at it contemptuously” (NIV), and “you scorn it” (NAB).
With reference to the “blowing,” there is Septuagint manuscript evidence for “you blew.” Other Septuagint manuscripts, however, read “I blew.” YHWH’s doing so would indicate his rejection of the blemished sacrifices.
Commentary:
The priests did not appreciate their sacred duties. They regarded the work involved as troublesome, wearisome, or an unpleasant chore. If the “blowing” relates to their priestly service, it could mean that they turned up their noses at it. In the event the original Hebrew reading is “me” (YHWH), the thought would be that they acted offensively toward YHWH.
For sacrifice, the priests accepted animals that had been seized (possibly taken by robbery or, more likely, maimed by wolves or other beasts of prey). They did not hesitate to present lame or sickly sheep, goats, and cattle. The question directed to them, therefore, was: How could YHWH be pleased with such blemished sacrifices?
Masoretic Text: And cursed [is] the cheat when [there] is a male in his flock and he vows and sacrifices a ruined [animal] to the Lord, for I [am] a great King, said YHWH of hosts, and my name [is] feared among the nations. Septuagint: And cursed [is] the one who was able and had remaining a male in his flock, and his vow [is] upon him, and he sacrifices a ruined [animal] to the Lord, for I am a great King, says the Lord Almighty, and my name [is] distinguished among the nations. Commentary:
Through his messenger, YHWH pronounced a curse on the deceptive Israelite with an unblemished male animal in his flock but who substituted a defective one when making an offering in fulfillment of his vow. Earlier (in verse 13), the priests were censured because they accepted seized, lame, and sick animals for sacrifice. Therefore, the “ruined” animal could have been maimed, lame, or sick. It might even include one that had been wrongfully seized from someone else. (Compare 2 Samuel 12:2-4.) The deceptive action was an affront to YHWH. He is a great “King,” far superior to any human governor or other ruler who would not have tolerated being treated with such disrespect. By reason of the greatness associated with the name of YHWH, he himself would be held in awe among the nations. Again (as in verse 11), a contrast is drawn between a positive response among people of non-Jewish nations toward YHWH’s name and the disrespect being shown by the people who professed to be his worshipers. This served to emphasize the seriousness of the sin, revealing why the “cheat” merited a curse.
Masoretic Text: And now this command [is] for you, the priests. Septuagint: And now this command [is] for you, the priests. Commentary:
The priests are singled out as the ones to whom the “command,” “decree,” “sentence,” “charge,” or “admonition” is directed. Whatever YHWH decrees has the force of a command or law.
Masoretic Text: If you do not listen and if you do not lay [it] to heart to give glory to my name, said YHWH of hosts, then I will send the curse upon you, and I will curse your blessings, and indeed I will curse it because you [are] not laying [it] to heart. Septuagint: If you do not listen and if you do not set [it] in your heart to give glory to my name, says the Lord Almighty, then I will send the curse upon you, and I will curse your blessing—indeed I will curse it—and I will scatter your blessing, and it will not be among you, because you do not set [it] in your heart. Commentary:
If the priests refused to repent, paying no attention to the reproof and failing to take to heart their responsibility to honor or glorify God’s name (YHWH himself), they would experience adverse divine judgment. YHWH of hosts (the Supreme Sovereign with a great host of angels at his command) would make the priests the recipients of his curse. Any blessing they pronounced would prove to be ineffectual. The very opposite of the blessing’s intent would occur. In this manner, the blessing itself would be cursed.
YHWH would, for a certainty, curse the blessing. (Compare Deuteronomy 28:23, 24, 38-40.) The reason for his doing so would be the priests’ failure to take to heart the clear directive in the law about their responsibilities. Contrary to the divine command, they accepted blemished sacrifices and thereby demonstrated that they did not appreciate their sacred duties.
Masoretic Text: Look! To you, I am rebuking the seed, and I will scatter dung on your faces, the dung of your festivals, and [one] will take you to it. Septuagint: Look! I am separating the shoulder from you, and I will scatter offal on your faces, the offal of your festivals, and I will take you to the same [place]. Notes:
The Septuagint reading may be explained on the basis of a similarity in the Hebrew letters for the words “rebuke,” “cut off,” and “remove,” and a different choice of vowels for the expression “the seed.” A number of translations follow the Septuagint (or Vulgate) reading but convey varying meanings. “I will deprive you of the shoulder” (NAB), meaning that the priests would not receive the portion granted them by the law. (Deuteronomy 18:3) Siehe, ich will euch den Arm zerbrechen (Look! To you, I will break the arm) (Luther, 1984 revised edition), which could mean that YHWH would deprive them of their strength or render them unfit for continuing to serve as priests. The Vulgate uses the term brachium (arm, lower arm, forearm). “Arm of yours I will strike motionless” (Ronald Knox, based on the Vulgate). The Septuagint reading could also be understood to mean that YHWH would separate his shoulder from the priests, turning his back on them.
The Hebrew “seed” has been translated to mean either “seed that is sown” or “offspring.” “I will rebuke your descendants” (NIV). “I will rebuke your offspring” (NRSV). “I will put your seed under ban” (Tanakh, and the footnote reads: “Meaning of Heb. uncertain”). Siehe, ich bedrohe euch die Saat (Look! To you, I threaten the seed [the German word applies exclusively to seed that is sown]) (revised Elberfelder).
In the commentary, the Masoretic Text is being followed, with the meaning of “seed that is sown.” The priests, not their descendants or offspring, were the guilty ones. Rebuking the descendants would not fit Jeremiah 31:29, 30, and Ezekiel 18:4-18. Moreover, in the book of Haggai, poor crops are attributed to the neglect of temple rebuilding, providing a basis for concluding that the “rebuking of seed” could refer to YHWH’s withholding his blessing on crops because of priestly failures.
Commentary:
YHWH purposed to rebuke the seed, possibly meaning that his blessing would be withdrawn, resulting in poor harvests. The priests would be treated with the greatest disrespect, comparable to having their faces besmeared with dung and then being carried to the place where the dug was deposited. The dung is called “dung of your festivals,” evidently meaning the dung of the sacrificial animals offered during the festivals. (Exodus 29:14; Leviticus 16:27) The expression “your festivals” may indicate that YHWH did not acknowledge them as his festivals because they brought no honor to him. By their conduct, the priests had turned the festivals into “dung.”
Masoretic Text: And you will know that I have sent this command to you, my covenant being with Levi, said YHWH of hosts. Septuagint: And you will know that I have sent this command to you, my covenant being with the Levites, says the Lord Almighty. Notes:
The linkage of the expression “to be” (being) with the “command” is obscure. These words have been rendered to mean that the objective of the command was for the covenant to continue (provided the priests and Levites heeded the command and amended their ways). “I have sent this command to you, that my covenant with Levi may hold.” (NRSV) “I have sent you this admonition so that my covenant with Levi may continue.” (NIV) “I have sent this charge to you that My covenant with Levi may endure.” (Tanakh) “I am telling you this, so that I can continue to keep my agreement with your ancestor Levi.” (CEV) It may be, however, that YHWH, in keeping with the covenant, sent the “command” of rebuke through his messenger. The existence of the covenant would then have been the basis for YHWH to call attention to violations on the part of the priests and Levites. The New American Bible reads, “because I have a covenant with Levi,” which is also the rendering of the German Einheitsübersetzung (weil ich einen Bund mit Levi habe). Young’s translation conveys the same thought, “for my covenant being with Levi.”
Commentary:
Upon seeing YHWH’s words fulfilled, the priests would be forced to know or recognize that it was the Supreme Sovereign who had directed the “command,” “charge,” “sentence,” “decree,” or “admonition” to them. The command, in the form of a severe rebuke, served to remind them of the existence of the covenant with Levi and the need for them to conduct themselves in harmony with its purpose.
On the basis of the covenant, the tribe of Levi, including the priestly house of Aaron, had been chosen to perform sacred duties at the sanctuary. The priests should have perceived that the words of correction directed to them constituted a call to repentance. By taking the “command” to heart, they would continue to enjoy their God-given role according to the terms of the covenant with Levi.
Masoretic Text: My covenant with him was [one] of life and peace (and I gave them to him), of fear, and he feared me. And he was terrified before my name. Septuagint: My covenant with him was [one] of life and peace, and I gave [it] to him in fear [that he] fear me, and keep a [respectful] distance before my name. Notes:
The relationship of the word “fear” to the preceding thought has been variously understood. This is reflected in the renderings found in modern translations.
“I had with him a covenant of life and well-being, which I gave to him, and of reverence, which he showed Me.” (Tanakh) This rendering represents the “reverence” or “fear” as being linked to the covenant—a covenant of reverence.
“My covenant with him was one of life and peace; fear I put in him, and he feared me.” (NAB) In this case, YHWH is represented as instilling fear in Levi, resulting in his showing the proper fear.
“My covenant with him was a covenant of life and well-being, which I gave him; this called for reverence, and he revered me.” (NRSV) The “reverence” or “fear” is here represented as being a requirement associated with the covenant.
The Septuagint reading “in fear” could be understood to mean that the giving of the covenant was accompanied by fear-inspiring developments. Awe-inspiring manifestations were associated with Israel’s receiving the law (which included provisions for a priesthood), the purpose being that the people come into possession of a wholesome fear. “When the people saw the thunder and lightning and heard the trumpet and saw the mountain smoke, they trembled with fear....Moses said to the people, ‘Do not be afraid. God has come to test you, so that the fear of God will be with you to keep you from sinning.’” (Exodus 20:18-20, NIV)
Both the Masoretic Text and the Septuagint use the expression “face of my name,” meaning before God’s name or before the person of YHWH.
Commentary:
By reason of the covenant, Levi (collectively; in particular, the priesthood) was assured of life and peace. YHWH gave “them” (life and peace) to Levi in the sense that the priesthood would continue to have life (existence) and peace (well-being).
The enjoyment of a continued existence and a state of genuine well-being, peace, was dependent on Levi’s having a wholesome fear or reverential awe of YHWH. When the covenant with Levi first went into effect, this fear was in evidence. Before the “name,” the One represented by the name, the very person of YHWH, Levi manifested a wholesome terror or a proper fear of displeasing him.
Masoretic Text: The law of truth was in his mouth, and unrighteousness was not found on his lips. In peace and uprightness, he walked with me, and he turned many from iniquity. Septuagint: The law of truth was in his mouth, and unrighteousness was not found on his lips. In peace, he walked uprightly with me, and he turned many from unrighteousness. Commentary:
Levi imparted instruction to the people based on YHWH’s law, which was truth or fully trustworthy. The mouth of Levi expressed, not falsehood, but the “law of truth.” Unrighteousness or injustice did not pass his lips. Peace and uprightness characterized his walk with YHWH or the way he conducted himself. In his proper walk, Levi experienced a true sense of well-being or peace, and carried out righteousness or justice. While thus walking, Levi discharged his God-given duty toward the people, turning many away from a wrong course to a path of faithful adherence to the law.
Masoretic Text: For the lips of a priest should guard knowledge, and the law they should seek from his mouth, for he [is] a messenger of YHWH of hosts. Septuagint: Because the lips of a priest should guard knowledge, and the law they should seek from his mouth, for he is a messenger of the Lord Almighty. Commentary:
A priest should be a depository of knowledge, that is, knowledge of God’s law and will. This kind of knowledge a priest should provide with his lips. The people should be able to approach a priest, confident that he would express exactly what God’s law set forth. By reason of his God-given assignment, a priest was a messenger of YHWH of hosts. As a messenger, he was obligated to convey YHWH’s word set forth in the law, not a distorted version thereof.
Masoretic Text: And you have turned aside from the way. You have stumbled many in the law. You have corrupted the covenant of Levi, said YHWH of hosts. Septuagint: But you have turned aside from the way, and you have weakened many in the law. You have corrupted the covenant of Levi, says the Lord Almighty. Note:
Commentary:
The priests had failed seriously in discharging their duties. They had strayed from the way, the proper course of conduct. Instead of directing people to obey YHWH’s law, the priests misrepresented it by their wrong conduct and erroneous teaching. Thus they caused the people to stumble into sin.
When accepting blemished animals for sacrifice, the priests misrepresented the law’s clear directives regarding animals suitable as offerings. They allowed those who brought defective animals to sin, while giving such offerers the impression that they were fulfilling God’s requirements. These priests did not discharge their duties in harmony with the purpose of the covenant of Levi, thereby ruining or corrupting it.
Masoretic Text: And also I have made you despised and low before all the people because of your not keeping my ways but showing partiality in law. Septuagint: And I have caused you to be despised and disregarded among all the nations because you have not observed my ways but have shown partiality in law. Note:
Commentary:
YHWH would allow the priests to experience loss of respect among the people. The priests would be despised. Instead of enjoying a dignified standing, they would be regarded as low. This would happen because of their failure to keep YHWH’s ways, that is, observe the requirements set forth in his law. Also, in law, the priests were guilty of showing partiality. This may have been by their accepting blemished animals for sacrifice from those who granted them favors but rejecting such animals when there was no personal gain for them.
Masoretic Text: [Is there] not one father of us all? Did not one God create us? Why do we deal treacherously, a man with his brother, to profane the covenant of our fathers? Septuagint: Did not one God create you? [Is there] not one father of all of you? Why did you forsake, each [of you], his brother, to profane the covenant of your fathers? Notes:
Manuscripts of the Septuagint vary in the arrangement of the first two questions, either following the order of the Masoretic Text or reversing the order. Although not affecting the meaning, Septuagint manuscripts use the second person plural (“you”), not the first person plural (“we”).
Instead of a word meaning “deal treacherously,” the extant Septuagint manuscripts read “forsake.” To forsake or abandon a brother in his time of need or to turn one’s back on him would be an act of treachery. Accordingly, the basic thought remains the same as in the extant Hebrew text.
Commentary:
The first two questions of verse 10 call for an affirmative reply. According to 1:6, YHWH is the “father” of Israel. Viewed, however, from the standpoint of an earthly forefather, all members of the nation were descendants of Abraham through Jacob. Therefore, either Abraham or Jacob could be regarded as the father of Israel. The nation itself owed its existence to YHWH, for he had formed or created it as a special covenant people.
Treacherous dealing with one another was inconsistent with the people’s relationship to one father and one God. All were brothers and sisters. Therefore, treacherous dealing was a serious violation of the family relationship. It constituted a profanation or desecration of the covenant YHWH had concluded with their forefathers at Mount Sinai.
Masoretic Text: Judah has dealt treacherously, and an abomination has been committed in Israel and in Jerusalem, for Judah has profaned the holiness of YHWH, which he loved, and he has married the daughter of a foreign god. Septuagint: Judah has been forsaken, and an abomination has occurred in Israel and in Jerusalem, for Judah has profaned the holy things of the Lord, in which he loved, and he has pursued foreign gods. Notes:
As in the previous verse, the Septuagint rendering for “deal treacherously” is “forsake.” The verb, however, is in the passive voice, signifying that Judah had been forsaken. It would appear, however, that the active voice would fit the context better, as Judah was guilty of forsaking YHWH. If the extant Septuagint reading preserves the original, the thought would be that, because of what Judah had done, YHWH abandoned him, withholding his blessing.
The wording of the partially preserved Dead Sea Scroll text reads “house” (not “daughter”). In view of the context, this appears to be a scribal error.
The Vulgate reading also indicates that Judah is guilty of the wrong. Instead of “treacherous dealing,” the word used is transgressus, meaning “to cross,” “to go beyond,” or “to transgress.”
Another difference in the Septuagint reading is the plural “holy things,” not the singular “holiness.” Modern translations have represented “holiness” as meaning the “temple” (NAB) or “sanctuary” (NIV, NRSV) or “what is holy to” YHWH (Luther, l984 revised edition; Tanakh). In view of the Septuagint rendering “holy things” and the use of the Hebrew word for “temple” in 3:1, the preferable rendering may be “what is holy to YHWH.” The more general sense of “holiness” would also fit the fact that Israelite men had made themselves guilty of profaning YHWH’s holiness by marrying women devoted to the worship of foreign gods.
The Septuagint use of the plural “gods” does not change the meaning of the Hebrew. Both the Masoretic Text and the Septuagint include the word for “strange” or “foreign,” establishing that the “daughter” is not a worshiper of YHWH.
Commentary:
Judah (collectively of the nation) made himself guilty of treachery. The name “Israel” is used in parallel with Judah and points to the special relationship into which YHWH had brought the people. They were his chosen nation and were to be holy or clean from his standpoint. Jerusalem, as the capital, represented the entire nation.
What had been done by a major segment of the nation was disgusting or abominable to YHWH. What he loved was “holiness” or purity in the people’s conduct and in their relationship with one another. (Leviticus 19:2-37) By failing to live up to what was required of them as a holy people, they profaned YHWH’s holiness, everything that he regarded as holy. This included the conduct of husbands toward their wives. Israelite men made themselves guilty of profanation by marrying women who were devoted to the worship of foreign gods, deities that were strange or foreign to the people whose God was YHWH.
Masoretic Text: YHWH will cut off the man who does it—the one [who is] awake and the one [who is] responding—from the tents of Jacob, and [who is] bringing a gift to YHWH of hosts. Septuagint: The Lord will destroy the man doing these things until he even be brought down from the tents of Jacob and from among those presenting a sacrifice to the Lord Almighty. Notes:
In the Septuagint, the expression “cut off” is “destroy.”
Regarding the expression “the one [who is] awake and the one [who is] responding,” a footnote in the Tanakh says, “Meaning of Heb. uncertain.” The rendering in the main text is “no descendants.” Other modern translations read “whoever he may be” (NIV), “witness and advocate” (NAB), “any to witness or answer” (NRSV), “kith and kin” (Moffatt), and “nomads or settlers” (NEB). The Vulgate reads “master and disciple [scholar, pupil].” None of these reflect the very different extant Septuagint rendering, “until he even be brought down from the tents of Jacob and from among those presenting a sacrifice to the Lord Almighty.” This rendering seems to suggest that the man doing so would be destroyed and that nothing of him (any survivors) would be found in the tents of Jacob and among those offering sacrifices to YHWH.
The phrase “the one [who is] awake and the one [who is] responding” may be a proverbial saying based on the circumstances existing in a defeated army’s camp. A man approaches the camp and shouts to determine whether anyone is alive (“awake”). No one responds, indicating that all are dead. Accordingly for no one to be awake and for no one to answer would indicate that there is no survivor.
The Dead Sea Scroll may present a reading that requires less conjecture. It says “one who witnesses or one who answers.” The one who witnesses or testifies would be the one taking the initiative, and the one who answers would be one affirming the testimony. An example is the testimony given to the Israelites about what would befall them for disobedience, to which they were to answer, “Amen.” (Deuteronomy 27:14-26) In the context of the prophecy of Malachi, then, this could mean that the one witnessing would be the initiator of the wrong course, and the one answering would be the one either imitating or condoning it. This is the meaning conveyed in the translation by Ronald Knox, which departs considerably from the literal reading of the Vulgate: “Doer of such a deed, set he or followed the ill example, shall be lost to the dwelling-place of Jacob, for all his offerings to the Lord of hosts.”
In view of the general agreement of the Masoretic Text with the partially preserved Dead Sea Scroll text, the commentary basically follows the Hebrew wording.
Commentary:
Adverse judgment would befall all who profaned YHWH’s holiness. They would be “cut off” or destroyed from the “tents of Jacob,” ceasing to have any residence among YHWH’s people. This judgment would be expressed both against the witness and the respondent, possibly meaning the initiator of the wrong course and the one imitating or condoning it. Or, the reference to the “witness” and the “respondent” could mean that those guilty of the wrong would have no descendants to survive them.
If the phrase “bringing a gift to YHWH of hosts” is associated with what the one who would be cut off has done, this may suggest that, once the adverse judgment was executed, he would no longer be offering sacrifices. Any offering from one who had sullied his hands by treacherous dealing would never have been divinely approved. (Compare Isaiah 1:11-17.) Despite his having offered sacrifices, he would be “cut off.” The words about “bringing a gift” could also mean that, because of his being cut off from the tents of Jacob, he (or his descendants) would not be among those offering a sacrifice.
Masoretic Text: And this [is] the second [thing] you do, to cover the altar of YHWH with tears, weeping and sighing, so that [there is] no more [favorable] looking to the offering and accepting [it] from your hand [with] pleasure. Septuagint: And these things, which I have hated, you have done. You covered the altar of the Lord with tears and weeping and sighing because of troubles. [Is it] still fitting [for me] to look upon the sacrifice [favorably] or receive [it] acceptably from your hands? Notes:
The partially preserved Dead Sea Scroll text has an “and” before “weeping.” As in the case of the Septuagint, there is a reference to troubles after the Hebrew word for “sighing.” The Dead Sea Scroll reading is, in fact, closer to the Septuagint than it is to the Masoretic Text. At the start of the verse, however, the Dead Sea Scroll reading and the Masoretic Text are in agreement, with the Septuagint alone including the thought that YHWH hated what was being done.
The verse has often been translated to indicate that the reason for the weeping and sighing is YHWH’s refusing to accept the sacrifices. “You flood the LORD’s altar with tears. You weep and wail because he no longer pays attention to your offerings or accepts them with pleasure from your hands.” (NIV) It seems more fitting, however, to understand the weeping and sighing to be that of the Israelite wives whom their husbands had unjustifiably and hatefully divorced.
Commentary:
The men’s first serious wrong was their marrying non-Israelite women who were devoted to the worship of foreign gods. Their “second” or other sin was divorcing their older Israelite wives, evidently to marry young, more attractive foreign women. Apparently the Israelite wives went to the temple to express their hurt before YHWH. They wept and sighed because of the hateful way in which their ex-husbands had treated them. The ex-husbands thus became responsible for covering the altar of sacrifice with tears, the tears of the women whom they had callously divorced. Therefore, YHWH could not give any favorable consideration to the sacrifices offered by those who were guilty of such hateful action. He could find no pleasure in anything they presented to him.
Though apparently a matter of literary style, the question raised in response to YHWH’s regarding the sacrifices as unacceptable suggests a minimizing of the serious wrong. The offerers appear not to have recognized that their actions would have made their sacrifices unacceptable.
Masoretic Text: And you say, “Why?” Because YHWH has witnessed between you and between the wife of your youth, with whom you have dealt treacherously, though she [is] your partner and the wife of your covenant. Septuagint: And you said, “Why?” Because the Lord has witnessed between you and between the wife of your youth, whom you have forsaken, though she [is] your partner and the wife of your covenant. Note:
Commentary:
YHWH was a witness to the manner in which the men had treated their Israelite wives whom they had married while young. These men had acted treacherously by divorcing their wives without any justification. They had dealt hatefully with their “partners,” women whom they had brought into the most intimate relationship with themselves. Besides being a partner, a wife was also one with whom a solemn covenant had been concluded, that is, a marriage covenant for life. Divorce, however, broke that covenant.
Masoretic Text: And not one, [with] the remainder of the spirit, has done [this]. And what was [that] one seeking? Seed of God. And guard your spirit, and let no one deal treacherously with the wife of your youth. Septuagint: And another one did not do [it], and the remainder of his spirit [he had]. And you said, “What but the seed does God seek?” And guard your spirit, and do not forsake the wife of your youth. Notes:
The obscure Hebrew text requires the addition of words to convey a meaning in English and other languages, and this accounts for a variety of renderings.
“Did not the One make [all,] so that all remaining life-breath is His? And what does that One seek but godly folk? So be careful of your life-breath, and let no one break faith with the wife of his youth.” (Tanakh) This translation represents YHWH as the One who acts and who is in control of the spirit or “life-breath.”
According to other renderings, God is the Maker and bestowed the spirit. “Did he not make one being, with flesh and spirit: and what does that one require but godly offspring? (NAB)
According to a free paraphrase, the marriage arrangement is in view. “Didn’t God create you to become like one person with your wife? And why did he do this? It was so you would have children, and then lead them to become God’s people.” (CEV) A somewhat similar rendering is: “Has not the LORD made them one? In flesh and spirit they are his. And why one? Because he was seeking godly offspring?” (NIV)
The initial question of the New Revised Standard Version relates to the woman. “Did not one God make her? Both flesh and spirit are his. And what does the one God desire? Godly offspring.”
Although not a literal translation, the German Gute Nachricht Bibel conveys the significance of the Masoretic Text without adding God as the subject. Das tut keiner, in dem noch etwas von der Gesinnung dieses Bundes lebt. Denn solch einem Menschen liegt alles daran, Nachkommen hervorzubringen, die zum Volk Gottes gehören. (No one, within whom something of the disposition of this covenant lives, does this. For the concern of a such a person is to have offspring belonging to God’s people.) The 1984 edition of Luther’s translation reads similarly but adheres even more closely to the extant Hebrew text. Nicht einer hat das getan, in dem noch ein Rest von Geist war. Denn er sucht Nachkommen, die Gott geheiligt sind. Darum so seht euch vor in eurem Geist, und werde keiner treulos der Frau seiner Jugend. (No one, in whom there was a remainder of the spirit, has done this. For he is seeking offspring who are holy to God. Therefore, be on guard respecting your spirit, and let no one be disloyal to the wife of his youth.)
For the opening sentence, not all Septuagint manuscripts read, “And another one did not do [it].” A variant reading is, “And has he not done well?” Neither reading, however, would support introducing God as the subject here, as have a number of modern translations in their renderings of the Hebrew text.
Commentary:
Not all Israelite men were guilty of callously divorcing their wives. The man who did not think of engaging in such treacherous action had what was “remaining of the spirit.” This appears to mean that he possessed the motivating force for which God’s spirit is responsible. The spirit was involved at the time of creation and, by means of it, the light of conscience was imparted to the first man Adam, being thereafter passed on through him to all members of the human family. Accordingly, this inherent sense of right and wrong would be what is remaining of the spirit, and this internal sense of right and wrong served as a motivating force to those who responded to it.
The man who was guided by a godly conscience had the right view of marriage. He desired godly seed, offspring devoted to YHWH. Divorcing a worshiper of YHWH in order to marry an attractive non-Israelitess did not have this noble purpose. The man who did this merely yielded to fleshly desire and gave no thought to rearing godly offspring.
Because of what had occurred respecting marriage, Israelite men were admonished to guard their spirit, that is, the motivating force within them. The wife who had been taken while a man was young should never have become the object of treacherous action or hateful dismissal.
Masoretic Text: For he hated [when] dismissing [her], said YHWH the God of Israel, and he covered his garment with violence, said YHWH of hosts. And you should guard your spirit and not deal treacherously. Septuagint: But, if hating, you should dismiss [her], says the Lord, the God of Israel, then ungodliness will cover your thoughts, says the Lord Almighty. And you must guard your spirit, and by no means forsake [your wife]. Notes:
The rendering “I hate” found in many modern translations is based on an emendation of the Hebrew, literally reading “he hated.” The partially preserved Dead Sea Scroll text can be translated to read, “For if you hate and divorce.” The Greek, in the Septuagint, could be rendered, “But if out of hatred you should divorce.” Likely, therefore, the censure is directed against those who manifested a hateful attitude toward their wives and, for no valid reason, divorced them. This basic thought is conveyed in commonly used French and German translations. Examples in German are: Wer ihr aber gram ist and sie verstößt, spricht der HERR, der Gott Israels, der bedeckt mit Frevel sein Kleid. (Whoever is grievous to her and dismisses her, says the LORD, the God of Israel, covers his garment with iniquity.) (Luther, 1984 edition) Wenn einer seine Frau aus Abneigung verstößt, [spricht der Herr, Israels Gott,] dann befleckt er sich mit einer Gewalttat. (If someone dismisses his wife out of antipathy, [says the Lord, Israel’s God,] then he sullies himself with a violent deed.) (Einheitsübersetzung)
As Jesus Christ pointed out, when answering a question about divorce, the arrangement set forth in the Mosaic law was a concession. It served to protect the woman from the kind of hateful abuse that would have resulted if divorce had not been permitted. (Matthew 19:3-10) Therefore, if the emendation “I hate divorce” is representative of the original text (though the evidence appears to point to the contrary), it should evidently be understood in the context of the kind of divorcing being censured. It could not mean that YHWH detested the provision about divorce included in his law.
The Septuagint is consistent in using a verb meaning “forsake” when rendering the Hebrew term meaning “act treacherously.” There is a possibility that a copyist misread the Greek word for “garments” (endymata) and wrote enthymématá (thoughts). The Septuagint uses two different words for “not,” the second one serving as an intensifier, and the two negatives may be translated “by no means.”
Commentary:
Divine disapproval rested on the man who, out of hatred, callously dismissed or divorced his wife. Instead of using his garment protectively, such a man covered it with violence, depriving his wife of her home and family by divorcing her without valid reason. (Compare Ruth 3:4; Ezekiel 16:8.) The Israelite men generally are again admonished to guard their spirit, resisting the development of a hateful desire that would lead to treacherous action, that is, divorcing their wives.
Masoretic Text: You have wearied YHWH by your words, and you say, “How have we wearied [him]? By your saying, “Everyone doing evil is pleasing in the eyes of YHWH, and he delights in them”; or, “Where [is] the God of justice?” Septuagint: O provokers of God by your words, and you have said, “How have we provoked him?” By your saying, “All doing bad [are] good before the Lord, and he is pleased with them”; and, “Where is the God of justice?” Note:
Commentary:
Among many Israelites, worship had become mere formalism. They offered sacrifices (often blemished ones) and did not wholeheartedly support YHWH’s worship by tithing. Although not enjoying an approved standing before YHWH as a result, they expected him to act in their behalf. They assumed that their formalistic worship entitled them to this. When, however, they saw no evidence of blessing upon them, they murmured against YHWH.
In attitude, word, and action, they troubled, wearied, or provoked the Most High. In response to the censure that they had troubled YHWH, the people asked, “How have we wearied him?” This stylistic question suggests that they did not view their situation in the way YHWH’s messenger portrayed it.
Because there seemed to be no reward to those engaging in formalistic worship, they accused YHWH of being unjust and taking delight in those practicing what is bad. As nothing was happening to set things straight according to their estimation of matters, they challengingly asked, “Where is the God of justice?”
Masoretic Text: Look! I am sending my messenger, and he will clear the way before my face, and the Lord whom you seek will suddenly come to his temple, and the messenger of the covenant whom you desire. Look! He is coming, said YHWH of hosts. Septuagint: Look! I am sending my messenger, and he will look upon the way before my face, and the Lord whom you seek will suddenly come to his sanctuary, and the messenger of the covenant whom you desire. Look! He is coming, says the Lord Almighty. Mark 1:2: Look! I am sending my messenger before your face, who will prepare your way [before you]. (Matthew 11:10; Luke 7:27) Notes:
The expression “before the face” denotes before the person.
The words of Matthew 11:10, Mark 1:2, and Luke 7:27 are not an exact quotation of the extant Septuagint text. The quoted words indicate that the messenger is preparing the way before Christ.
The fragmentary portion of the Dead Sea Scroll text starts with a Hebrew word that may be translated “therefore,” and thus links what follows with the preceding challenging question. This indicates that YHWH would indeed take action but that preparatory activity would precede the execution of judgment.
The Dead Sea Scroll text differs from the Masoretic Text and the Septuagint in reading “they will come,” that is, the Lord and the messenger. Another difference is that, instead of just “he is coming,” the text reads, “he himself is coming,” with apparent reference to the “Lord.”
Commentary:
YHWH’s announcement about the coming of his messenger indicates that he was very much involved in the outworking of his purpose. As the God of justice, he had not absented himself. He would execute judgment, but this judgment must first be preceded by preparatory activity.
According to the application of the quotation from Malachi 3:1 in Mark’s account, the preparation of the way takes place before the coming of Christ, the promised Messiah. As the Son of God, Jesus was the direct representative of his Father. Accordingly, the messenger, John the Baptist, did clear the way before YHWH, who was doing his work through his Son. The clearing or preparing of the way involved calling the people to repentance and to demonstrate that repentance by corresponding evidence or fruitage. (Matthew 3:1-12; 11:9-11; Mark 1:2-8; Luke 3:1-17; John 1:19-27; 10:40-42)
In the prophecy, the speaker is clearly identified as YHWH, and he is also the one sending the messenger, which is indicated by the first person endings. From a strictly grammatical standpoint, therefore, “the Lord” (spoken of in the third person) would not be YHWH. Rather, as the application of Malachi’s words in Mark’s account indicates, he would be the Lord for whom John the Baptist served as the forerunner. Moreover, the strong reproofs directed against the priests and the people are not indicative of their “seeking” YHWH. Although they were again living in their land, they were not operating as an independent nation with a king from the royal line of David. Therefore, they would have been “seeking” the Messiah, the descendant of David, whom they believed would restore the kingdom to Israel. (Compare Acts 1:6.)
Jesus referred to the temple as his Father’s house. Being the unique Son, he could prophetically be referred to as coming to “his temple.” When discussing the temple tax with Peter, Jesus revealed that, with reference to the temple, his was a special situation. (Matthew 17:24-27)
The reading of the partially preserved Dead Sea Scroll text indicates clearly that the “Lord” and “the messenger of the covenant” are not identical. In the fulfillment, no personage is introduced as another messenger. Therefore, seemingly the “messenger” whom YHWH would send in advance is the “messenger of the covenant.” It is of note that Zechariah, the father of John, called attention to the future activity of his son in relation to the covenant. In Zechariah’s poetic expressions, this covenant is paralleled with the “oath” God swore to Abraham, providing a basis for identifying it as the covenant made with Abraham. (Luke 1:68-79)
The concluding assurance that he is coming refers to the coming of the Lord. This is also confirmed by the words that follow.
Masoretic Text: And who will endure the day of his coming? And who will be the one standing at his appearing? For he [is] like the refiner’s fire and like the washer’s lye. Septuagint: And who will endure the day of his entering? Or who will stand at his appearing? For he is entering like the fire of a furnace and like the lye of cleaners. Notes:
A fragmentary Dead Sea Scroll text does not have the singular initially but reads “endure them” and “they come.” Thereafter the Dead Sea Scroll text corresponds to the Masoretic Text.
The Greek word for “lye” (póa) designates grass or herbs. In certain contexts, the grass would be the kind having cleansing properties. By extension, póa may designate the lye obtained from the ashes of the vegetation. Water was used to leach or filter the ashes to extract the alkali.
Commentary:
A time of severe testing lay ahead. The coming of the Lord and, according to the Dead Sea Scroll text, also of the messenger would result in intense scrutiny of the people. Who would hold up when submitted to this unsparing examination? Who would stand approved at the Lord’s appearing? The questions implied that not many would pass the severe testing and be revealed as approved.
The messenger, John the Baptist, through his serious proclamation, did a work of testing. Although many responded enthusiastically at the beginning, the people’s attitude toward John eventually changed. (Matthew 11:16-19; Luke 3:l-18; John 5:33-35) As the Lord before whom John prepared the way, Jesus Christ, through his works, example, and teaching, tested the deep inner selves of the people, revealing their attitude and motives. The words of the aged Simeon to Mary were fulfilled: “This child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted...so that the thoughts of many hearts may be revealed.” (Luke 2:34, NAB)
The refiner’s fire or the fire of a smelting furnace removes impurities from the desired metal, and lye cleans soiled clothing. Jesus’ entrance among the people proved to be like a refiner’s fire and like lye. By what he said and did, he exposed who among the people were like the worthless dross of the refining process or the dirt clinging to clothing. All who responded in faith, however, passed the test, proving themselves to be like precious metal or clothing free from filth.
Masoretic Text: And he will sit [as] a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and like silver, and they will be to YHWH the ones bringing an offering in righteousness. Septuagint: And he will sit [as] a smelter and purifier as of silver and as of gold, and he will purify the sons of Levi and pour them like gold and like silver, and they will be to the Lord those bringing an offering in righteousness. Commentary:
The Lord would fill the role of a refiner and purifier of the Levites, whose service had proved to be unacceptable at the time this prophetic word was directed to them. Just as the refining and purifying process yielded pure gold and silver, the Lord’s activity would affect the Levites, particularly the priests against whom the severe censures had earlier been addressed. The result would be priestly Levites who, in righteousness, would be presenting offerings. These offerings would be unblemished and, therefore, of the kind that were YHWH’s rightful due.
Jesus Christ is the Lord for whom John the Baptist served as the messenger. Like the refining and purifying process of gold and silver, the activity of Jesus Christ (and his working through the apostles) did produce purified Levites. Many priests became believers, and Barnabas, a Levite, played a significant role in the advancement of pure worship. (Acts 4:36, 37; 6:7; 11:19-26; 13:1-3)
Masoretic Text: And the offering of Judah and Jerusalem will be pleasing to YHWH, as [in] the days of long ago and as [in] the former years. Septuagint: And the offering of Judah and Jerusalem will be pleasing to the Lord, as [in] the days of long ago and as [in] the former years. Note:
Commentary:
YHWH would be pleased with what the people of Judah and Jerusalem would be presenting as sacrifices. Their offerings would be like those of the past, sacrifices upon which YHWH had looked with approval.
As in other cases, the prophetic message was framed in the language of the then-existing arrangement for worship. In the fulfillment, however, the arrangement for worship is the one Jesus Christ mentioned to a Samaritan woman, a worship not dependent on any fixed geographical location or edifice and the kind of offerings associated therewith. (John 4:20-24) Thousands in Judah and Jerusalem did respond in faith, accepting Jesus as Lord, the promised Messiah and Son of God. YHWH was pleased with their prayers and sacrifices of praise as manifested by the powerful working of his spirit in their midst. (Acts 4:23-31; Hebrews 13:15, 16; Revelation 8:3)
Masoretic Text: And I will draw near to you for judgment, and I will be a swift witness against the sorcerers, the adulterers, those swearing to a falsehood, and against those defrauding the hireling of [his] hire, the widow and the orphan, and those turning aside the resident alien, and [those who] do not fear me, said YHWH of hosts. Septuagint: And I will draw near to you for judgment, and I will be a swift witness against the sorceresses, the adulteresses, those swearing by my name to a lie, those withholding the hire of a hireling, those oppressing the widow, those maltreating orphans, those turning aside the judgment of a proselyte, and those not fearing me, says the Lord Almighty. Notes:
The reading of the Septuagint is more specific than the Masoretic Text. Also, whereas the Masoretic Text uses the masculine plural (“sorcerers” and “adulterers”), the Septuagint has the feminine plural (“sorceresses” and “adulteresses”).
Practically no part of this verse is preserved in any discovered Dead Sea Scroll fragment. Instead of “YHWH of hosts,” however, the partially preserved Dead Sea Scroll text reads “YHWH God.”
The Greek term for “sorcerer” (pharmakós) designates a “mixer of potions.” The use of drugs often accompanied the use of spells and enchantments.
The Hebrew word designating a “resident alien” (ger) is broader in meaning than is the Septuagint equivalent “proselyte” (prosélytos).
Commentary:
These words provide the answer to the challenging question, “Where is the God of justice?” YHWH had not distanced himself, but was fully aware of the people’s conduct. He was in the process of drawing near to execute adverse judgment. That judgment would not be delayed indefinitely, for YHWH would prove to be a speedy witness, testifying against the lawless ones. As a witness, he would also carry out the execution of the deserved punishment. (Compare Deuteronomy 17:7.)
Judgment would be directed against those guilty of engaging in occult practices, committing adultery, swearing falsely in God’s name to injure the innocent or shield the guilty, withholding wages (not paying them at the end of the day) for work performed, depriving widows of their rights, abusing orphans, and trampling on the rights of resident aliens. All of these acts were serious violations of God’s law. (Exodus 20:7, 14; 22:18, 21, 22; 23:1, 6, 7, 9; Leviticus 19:12, 13; Deuteronomy 18:10-12; 22:22-27; 24:17, 18) The lawless ones did not fear YHWH, totally disregarding their accountability to him for their actions. Their complete lack of reverential awe would not be left unpunished. (Deuteronomy 4:10; 6:1, 2)
Masoretic Text: For I, YHWH, have not changed, and you, sons of Jacob, have not been destroyed. Septuagint: For I [am] the Lord your God, and I have not changed. And you, sons of Jacob, have not abstained from the iniquities of your fathers. Notes:
The variation in the Septuagint is to be attributed to a different understanding of the root word for “finish,” “end,” “destroy,” or “consume.” If the final letter of the root is regarded as ending in an aleph (’), the word means “abstain,” “keep away from,” “hold oneself off,” and “be far from.” If the root ends in a he (H), it has the significance conveyed in modern translations—“you have not ceased to be” (Tanakh), “you, O descendants of Jacob, are not destroyed” (NIV), and “you, O children of Jacob, have not perished” (NRSV). Although the rendering is different, what the Septuagint says harmonizes with Israelite history. In view of 1:2-5, however, the preferable meaning seemingly is “not ceased to be.”
To complete the thought, the wording of the Septuagint includes part of verse 7.
Commentary:
YHWH had remained true to his covenant promises. His love for his people had remained constant (1:2-5). YHWH’s unchangeableness was confirmed by the continued existence of Jacob’s descendants. This was not on the basis of any merit on their part.
Masoretic Text: From the days of your fathers, you have turned aside from my statutes and have not kept [them]. Return to me, and I will return to you, said YHWH of hosts. And you say, “How shall we return?” Septuagint: You have perverted my statutes and have not kept [them]. Return to me, and I will return to you, says the Lord Almighty. And you said, “How should we return?” Note:
Commentary:
Throughout their history as a people, the Israelites had repeatedly deviated from faithful adherence to the divinely given commandments. As the unchangeable God, YHWH, through his messenger, appealed to the people to return to him, forsaking their wayward course and conforming to his righteous ways. Their return—their repentance and abandonment of divinely disapproved conduct—would result in YHWH’s returning to them, granting them his favorable attention and blessing.
The stylistic question, “How shall we return?” implies that the people were blind to their transgressions. They seemed puzzled that they were being called to account for their attitude and actions.
Masoretic Text: Will man rob God? For you are robbing me. And you say, “How have we robbed you?” [In] the tithe and the offering. Septuagint: Will a man deceive God? For you are deceiving me. And you will say, “How have we deceived you?” Because the tithes and the firstfruits are [still] with you. Notes:
The common view is that the Hebrew root for “rob” consists of the three letters qoph, beth and ayin (QB‘). In The Hebrew and Aramaic Lexicon of the Old Testament, translated from the German and edited under the supervision of M.E.J. Richardson, the following is stated: “...the meaning is disputed; either 1. to walk behind one another (KBL); or 2. to rob, steal;...for Mal 3:8f the decision is difficult; within the context ‘to betray’ is more acceptable than ‘to rob.’” Note that the first suggested meaning corresponds more to the Septuagint reading, the word pternízo having the sense of “going behind the back of somebody to deceive.” The Hebrew root for “betray” or “deceive” consists of the identical letters but in a different order (‘QB), which basically denotes “to grab by the heel.” This root is part of the name Jacob, meaning “heel grabber” or “supplanter.”
For the Septuagint significance of “deceive,” the case of Ananias and Sapphira provides an illustration. (Acts 5:1-11)
In the Septuagint, the reply to the stylistic question is not as elliptical as in the Masoretic Text. The tithes and offerings were still with the people, evidently indicating that they had not been brought in full to the temple.
Commentary:
The initial question highlights the folly of man’s trying to rob (or deceive) God. How could anyone imagine getting by with this? Yet, the people had made themselves guilty of robbery (or deception). The stylistic question introduces an implication of unbelief on their part. This is followed by the answer that their robbing (or deception) involved tithes and offerings.
Evidently the people had failed to contribute the complete tenth (3:10), which served to support temple services. Accordingly, the robbery (or deception) consisted in withholding what was YHWH’s rightful due for his “house” or temple. In view of the later mention of “the fruit of the ground” (3:11), the offerings were probably firstfruits (as indicated by the Septuagint reading). In this case, too, the robbing (or deception) apparently involved not presenting the offering required by the law and thus withholding part of YHWH’s share for his temple. (Numbers 15:18-20; 18:11-13; Deuteronomy 26:1-11; Proverbs 3:9, 10)
Masoretic Text: With a curse you are being cursed, and you are robbing me—the whole nation. Septuagint: And looking away, you look away, and you are deceiving me. An end has been made of the nation. Notes:
The Hebrew root for “curse” consists of the letters aleph, resh and resh (’RR), and the root for “look away,” “look at,” or “turn attention to” consists of the letters resh, aleph and he (R’H). It does not appear that the similarity of the roots is sufficient to account for the difference in the Masoretic Text and the Septuagint.
The preserved portion of the Dead Sea Scroll text is closer to the Septuagint reading and does not support the note in the St. Petersburg Codex (according to Ginsburg) that the Sopherim changed the text regarding the cursing. An English rendering of the Dead Sea Scroll text is: “You are looking on appearances.” (The Dead Sea Scrolls Bible)
It would seem that the Septuagint reading “an end has been made of the nation” resulted from a misreading of the Hebrew text. The Hebrew root meaning “finish,” “complete,” “bring to an end,” or “come to an end” consists of the letters kaph, lamed and he (KLH). The Masoretic Text reads kaph, lamed and waw (KLW). The two letters kaph and lamed (KL) mean “all.” The waw (W) is a third person masculine suffix, referring back to the word “nation,” which is a masculine noun. In English, the suffix would be translated “it” (the nation—all of it, that is, the whole nation).
Manuscripts of the Septuagint, however, read both “nation” (éthnos) and “year” (étos), with “year” being the word found in more recent manuscripts. Perhaps copyists made this change, which does not contradict the rest of the message.
The variations in the reading of the Masoretic and Dead Sea Scroll texts and the Septuagint make it difficult to determine how this verse is to be understood. The commentary basically follows the Masoretic Text.
Regarding the Hebrew term rendered “robbing,” see the note under 3:8.
Commentary:
Because of their failures, the people did not experience YHWH’s blessing. Accordingly, they were under a curse. (Compare Deuteronomy 28:15-18.) Furthermore, they had “looked away” from YHWH, not observing his law faithfully. With reference to tithes and offerings, they were guilty of robbing him or trying to deceive him. The nation as a whole had transgressed.
Masoretic Text: Bring all of the tithe into the storehouse, and let [there] be food in my house. And test me in this, said YHWH of hosts, if I will not open to you the hatches of the heavens and pour upon you a blessing until [there is] no lack. Septuagint: And you have brought all the yield into the storehouses, and [it] will be his spoil in his house. Now consider in this, says the Lord Almighty, if I will not open to you the hatches of heaven and pour out upon you my blessing until [there is] sufficiency. Note:
The Septuagint represents the bringing of the yield into the storehouses as an accomplished act and does not link this to YHWH’s house nor does it include the aspect of “testing.” This reading is not supported by the Dead Sea Scroll text. The fragmentary Dead Sea Scroll text departs only in minor ways from the Masoretic Text (“every tithe,” not “all of the tithe”; “my houses,” not “my house”; the definite article precedes “blessing”).
Commentary:
YHWH, through his messenger, admonished the people to bring the whole tithe, not holding anything back. The agricultural products (grain, wine, and olive oil) would then be stored, not in the temple itself, but in storage chambers. (Compare Nehemiah 13:10-12.) The Dead Sea Scroll reading “houses” suggests that separate buildings served as storehouses. These “houses” would start filling up with the agricultural products, and so there would be “food” in YHWH’s house or houses.
On account of meager harvests, the people may have held back from contributing their tithes, feeling that they could not afford to part with such a large portion of their limited yields. Therefore, despite the then-existing situation, YHWH, through his messenger, invited the people to make a test, contributing the full amount and then waiting for a favorable response.
Severe droughts likely had contributed to poor harvests. YHWH’s opening of the windows or hatches of the heavens probably is to be understood of his turning his favorable attention to his people as would be manifest by rains pouring down form the sky in sufficient amount to assure bountiful harvests. The blessing would be so abundant that the point would not be reached when the supply would be insufficient.
Masoretic Text: And I will rebuke the devourer for you, and it will not destroy the fruit of the ground for you, and the vine in the field will not abort for you, said YHWH of hosts. Septuagint: And I will appoint food for you and by no means destroy the fruit of the land for you, and by no means will the vine in the field fail you, says the Lord Almighty. Note:
There are two different Greek words for “not.” The second one serves as an intensifier, and the sense of the Greek may be expressed as “by no means.”
Commentary:
Through his prophet, YHWH assured the people of his blessing, provided they followed through with their tithes. No more would they have their crops consumed by the “devourer” (voracious locusts and other insects collectively), nor would the grapes fall from the vines before reaching maturity or fail to bear.
Masoretic Text: And all the nations will pronounce you fortunate, for you will be a land of delight, said YHWH of hosts. Septuagint: And all the nations will pronounce you fortunate, for you will be a desired land, says the Lord Almighty. Commentary:
On becoming aware of the bountiful harvests the people were enjoying because of having ample rainfall and being spared locust and other insect invasions, inhabitants of surrounding lands would recognize the Israelites as being fortunate, divinely blessed, favored, or in an enviable state of happiness. A land yielding abundantly would be desirable—a “land of delight.”
Masoretic Text: Your words have been strong against me, said YHWH. And you have said, “What have we spoken against you?” Septuagint: You have made your words heavy against me, says the Lord. And you have said, “How have we spoken against you?” Commentary:
Apparently those finding fault with YHWH were observing merely the outward forms of worship but felt that he owed them his favorable attention. Not seeing any evidence of his blessing on them, they considered him unjust, especially since lawless ones were prospering materially. These faultfinders evidently believed that their “strong,” “heavy” or “harsh” words of complaint were justified. The stylistic question put in their mouths implied that they did not consider the possibility of having spoken against YHWH.
Masoretic Text: You have said, “Serving God [is] vanity. And what gain [has there been] when we kept his obligation and walked as in mourning before the face of YHWH of hosts?” Septuagint: You have said, “The one serving God is vain. And what great [thing is it] that we kept his obligations and went as suppliants before the face of the Lord Almighty?” Notes:
In the Septuagint, the one serving God is referred to as being “vain.” This could mean that such a person does not attain to anything beneficial and so amounts to mere emptiness.
The Hebrew expression for “as in mourning” is derived from a root meaning “dark.”
Both in Hebrew and in Greek, the words “before the face” denote “in the presence of.”
Commentary:
The faultfinders complained that serving God was vain or meaningless, bringing no reward. They maintained that they had conducted themselves within the framework of the restraints imposed on them by the law. They also “walked as in mourning,” probably meaning that they fasted. In thus making themselves miserable before YHWH, they believed that he should respond to them favorably as suppliants. (Compare Isaiah 58:3-5.)
Masoretic Text: “And now we pronounce insolent ones fortunate. Also, the doers of wickedness are built up. Also, they tested God and have escaped.” Septuagint: “And now we pronounce strangers fortunate. And all doers of lawlessness are built up, and they have resisted God and escaped.” Notes:
The difference in the Hebrew letters resh (R) and daleth (D) is very slight, making misreading possible. Evidently this accounts for the Septuagint reading “strangers” instead of “insolent ones.”
In the Septuagint, the verb anoikodomoúntai is either passive voice (they are built up) or middle voice (they are rebuilding). A rendering of verse 15 with “they are rebuilding” would suggest that, although practicing lawlessness, all were successfully engaging in rebuilding.
Commentary:
Enviously, the complainers looked upon the success of the lawless ones. The wicked did not put themselves through the unpleasant routine of walking about as mourners and did not consider themselves hampered in fulfilling their desires by any requirements of the law. They did what they pleased and, yet, prospered.
Therefore, the faultfinders pronounced the lawless ones fortunate, as those finding themselves in an enviable position. In the estimation of the complainers, the lawless ones were being “built up,” prospering materially. By disregarding his law, the wicked defied or opposed YHWH, challenging or testing him as to whether he would act against them, but nothing happened. The lawless ones escaped unharmed.
Masoretic Text: The fearers of YHWH then spoke, [each] man to his companion, and YHWH took note and heard, and a scroll of remembrance was written before him for the fearers of YHWH and those giving thought to his name. Septuagint: The fearers of the Lord spoke against these things, each one to his companion. And the Lord took note and heard and wrote a scroll of remembrance before him for those fearing the Lord and revering his name. Commentary:
Those who had a wholesome fear of or reverential regard for YHWH did not side with those whose worship was but an outward expression devoid of inner godliness. These fearers of YHWH had as their companions others who shared their reverential attitude. The communication with their companions must have reflected deep appreciation for YHWH and his love, compassion, care, and justice. Likely expressions from various psalms, proverbs, the law, and the words of the prophets were part of their conversation.
YHWH gave favorable attention to the words of the reverential ones. He “heard” them and made a permanent record as if having their words written in a scroll of remembrance. This assured those revering YHWH of future help, rewards, and blessings. The reverential ones were concerned not to bring any reproach on God’s name, according the highest regard to the person represented by the name.
Masoretic Text: And they will be mine, said YHWH of hosts, [my] possession, in the day that I am making. And I will spare them as a man spares his son who is serving him. Septuagint: And they will be mine, says the Lord Almighty, in the day which I make into a possession. And I will choose them in the manner a man chooses his son who is serving him. Note:
Commentary:
YHWH, through his messenger, assured the reverential ones that they would belong to him, indicating that they would enjoy his favor, help, and protection. Translators have commonly linked the word “possession” with the fearers of YHWH. “And they shall be mine, says the Lord of hosts, my own special possession, on the day I take action.” (NAB) “And on the day that I am preparing, said the LORD of Hosts, they shall be my treasured possession.” (Tanakh) By placing a comma after “make” and taking the Greek word eis (“into”) as an indicator of purpose (“for”), the meaning of the Septuagint would be the same. “And they will be mine,” says the Lord Almighty, “in the day that I make, for a possession.” This would be similar to the words of Psalm 118:24: “This [is] the day YHWH has made.” Without the comma, the word “possession” would be descriptive of the day, that is, “the day which YHWH makes into his possession” or his special day for taking action.
On the day for the execution of his judgment, YHWH would “spare,” “have compassion on,” or “choose” to preserve those who revere him. His treatment of them would be comparable to that of a father when dealing with an obedient or responsive son.
Masoretic Text: And you will return and see [the difference] between the righteous and the wicked, between the one serving God and the one not serving [him]. Septuagint: And you will return and see [the difference] between the righteous and between the lawless, and between the one serving God and the one not serving [him]. Commentary:
At the time YHWH executes his judgment, the distinction between the righteous and the wicked would be manifest. The expression “return and see” is probably to be understood as meaning “again see” (NAB, NIV) or “once more...see” (NRSV). No question of identity would then exist. The righteous or upright person, the one serving or obeying God, would survive the day of judgment, but the wicked one, the person acting contrary to divine direction, would not be spared.
Masoretic Text: For look! the day is coming, burning like an oven, and all insolent ones and all doing wickedness will be stubble. And the coming day will ignite them, said YHWH of hosts, which [day] will leave them neither root nor branch. Septuagint: For look! the day of the Lord is coming, burning like an oven, and it will burn them. And all the strangers and all those doing lawless things will be stubble. And the day that is coming will ignite them, says the Lord Almighty, and by no means would root or branch remain from them. Notes:
The Septuagint reading “strangers” (instead of “insolent ones”) apparently resulted from reading resh (R) as daleth (D), which also was apparently the case in 3:15.
With reference to the coming day, a number of ancient Septuagint manuscripts do not include “of the Lord.”
There are two separate words for “not” in the Septuagint (the second one serving as an intensifier) and may be rendered “by no means.”
Although the Septuagint reading is slightly expanded, the meaning is much like that of the Masoretic Text.
Commentary:
The expression “look” or “see” focuses attention on the certainty of the coming of YHWH’s day for executing judgment. For defiant and lawless ones, that day would prove to be like a burning oven. The fire would be controlled and intense, consuming all combustibles that are cast into it. Like stubble or straw, the insolent ones and practicers of lawlessness, as if engulfed by the flames in an oven, would be destroyed. So complete would that destruction be that nothing would be left, neither root nor branch. Not the slightest trace would remain to suggest that the wicked had once existed.
Masoretic Text: And for you, those fearing my name, the sun of righteousness will rise, and healing [will be] in its wings. And you will go out and leap like calves of a stall. Septuagint: And for you, those fearing my name, the sun of righteousness will rise, and healing [will be] in its wings. And you will go forth and leap like calves loosened from bonds. Notes:
The expression “sun of righteousness” has, from ancient times, been understood as prophetically applying to the Messiah, Jesus Christ. Based on the context, however, it appears unlikely that the original hearers or readers of the message would have reached this conclusion. There is a greater likelihood that they would have taken the expression “sun of righteousness” to mean the beneficent effects of righteousness, comparable to being warmed by the rays of the rising sun. The Contemporary English Version conveys this significance, “will shine like the sun with healing in its rays.”
The fragmentary Dead Sea Scroll text reads “calf,” not “calves.”
The expression “calves of a stall” has been understood to mean “calves released from a stall” (NIV) or “stall-fed calves” (Tanakh). Renderings suggesting release would have the support of the Septuagint.
Commentary:
With the end of all lawlessness, the fearers of God’s name, those revering YHWH himself, would experience the dawning of a new day, one free from oppression, injustice, and violence. Righteousness would rise like the sun, providing healing of wounds from past suffering at the hands of tyrannizing defiers of YHWH and his righteous ways. Like the warming rays of the morning sun, righteousness would bring welcome relief from the cold night when the oppressors prospered and their defiance of YHWH gave no hint of coming to a swift end. The unrestrained delight of the godly ones would be comparable to that of calves released from confinement, calves that then exuberantly run and jump about.
Masoretic Text: And you will tread down the wicked, for, in the day that I [am] making, they will be ashes under the soles of your feet, said YHWH of hosts. Septuagint: And you will trample upon the lawless, for, in the day that I am making, they will be ashes under your feet, says the Lord Almighty. Note:
Commentary:
Commonly, the righteous found themselves in a position where they were without any or with extremely limited power and influence, often becoming the victims of lawless oppressors or schemers. YHWH’s word, through his messenger, pointed to a dramatic reversal. The wicked would come to be but lifeless ashes, incapable of any kind of fraud or oppression. Upon such “ashes,” the righteous would be able to trample. This reversal would not come about because they had risen up in violent revolt to cast off the oppressive yoke. It would not be a day of their making, but a day that YHWH would make for settling accounts.
Masoretic Text: Remember the law of Moses my servant, which I, in Horeb, commanded him for all Israel, ordinances and judgments. 3:24 (4:6). Septuagint: Remember the law of Moses my servant, as I, in Horeb, commanded him for all Israel, ordinances and decrees. Note:
Commentary:
Through his messenger, YHWH admonished the people to remember the law of Moses, which had been given by means of him to all Israel at Horeb or Mount Sinai. In being called “my servant,” Moses is identified as having enjoyed a special relationship with YHWH as his prophet and the mediator of the law covenant. The law was “for all Israel” and thus binding on every member of the nation. For the people to “remember” the law of Moses would mean to observe it, not “forgetting” to live up to the commandments contained therein. Besides specific commands, ordinances, or precepts, the law included judgments or judicial decisions respecting specific situations. One example of judgments that became part of the law, although added later, involved heiresses. (Numbers 27:1-11; 36:1-9)
Masoretic Text: Look! Before the coming of the great and fearsome day of YHWH, I am sending to you Elijah the prophet. 3:22 (4:4). Septuagint: And look! Before the coming of the great and notable day of the Lord, I am sending to you Elijah the Tishbite Note:
Commentary:
Before the coming of his day for judgment, YHWH would send his prophet Elijah. Because of what YHWH’s day would accomplish in bringing an end to all practicers of badness while preserving unharmed all upright ones, that day would be great or awesome and terrifying, dreadful, or fearsome. As indicated by the reading of the Septuagint, this would also be a notable day, one for manifesting YHWH’s splendor or glory.
Masoretic Text: And he will turn the heart of fathers to sons and the heart of sons to their fathers, lest I come and strike the land with a curse. 3:23 (4:5). Septuagint: who will reconcile the heart of the father to the son and the heart of a man to his companion that I may not come and utterly strike the land. Note:
Commentary:
The work of YHWH’s prophet would focus on the restoration of proper relationships, which must start with the family. The change to be effected would be a major transformation involving the “heart,” the deep inner self. A number of translations make the reference to family relationships explicit. “He shall reconcile parents with children and children with their parents.” (Tanakh) “He will lead children and parents to love each other more.” (CEV) The reading of the Septuagint expands the reconciliation to include companions, neighbors, or fellow Israelites.
To assure that there would be survivors, the preparatory activity of the prophet would be vital. Otherwise, for the land to become a “devoted thing” or to come under a ban or curse would have meant that no one would escape the awesome and dreadful day. The entire land, including all humans and animals, would then be struck down with utter destruction. (Compare Deuteronomy 13:12-18.)
Jesus Christ identified John the Baptist as the one who filled the role of Elijah. John’s activity did move individuals to sincere repentance and to amend their ways, restoring proper relationships within the family and with fellow Israelites. (Matthew 11:11-14; 17:10-13; Mark 9:12, 13; Luke 3:3-10-14) The words of the angel Gabriel were fulfilled: “He will go before him in the spirit and power of Elijah to turn the hearts of fathers toward children and the disobedient to the understanding of the righteous, to prepare a people fit for the Lord.” (Luke 1:17, NAB) Instead of continuing to be disobedient, many began a life of uprightness, reflecting the understanding or thinking characteristic of the righteous. (Matthew 21:28-32)