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About this book

Malachi

About this book
Chapter 2

1 “Now, you priests, this commandment is for you. 2 If you do not listen and take seriously the need to honor my name,” says the Lord of Heaven’s Armies, “I will send judgment on you and turn your blessings into curses—indeed, I have already done so because you are not taking it to heart.⁠ 3 I am about to discipline your children⁠ and will spread offal on your faces, the very offal produced at your festivals, and you will be carried away along with it. 4 Then you will know that I sent this commandment to you so that my covenant may continue to be with Levi,”⁠ says the Lord of Heaven’s Armies. 5 “My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me. 6 He taught what was true; sinful words were not found on his lips.⁠ He walked with me in peace and integrity, and he turned many people away from sin. 7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him because he is the messenger of the Lord of Heaven’s Armies.⁠ 8 You, however, have turned from the way. You have caused many to violate the law; you have corrupted the covenant with Levi,” says the Lord of Heaven’s Armies. 9 “Therefore, I have caused you to be ignored and belittled before all people to the extent that you are not following after me and are showing partiality in your instruction.” 10 Do we not all have one father? Did not one God create us? Why do we betray one another, thus making light of the covenant of our ancestors?⁠ 11 Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. For Judah has profaned the holy things that the Lord loves and has turned to a foreign god! 12 May the Lord cut off from the community of Jacob every last person who does this, as well as the person who presents improper offerings to the Lord of Heaven’s Armies! 13 You also do this: You cover the altar of the Lord with tears as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you.⁠ 14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, to whom you have become unfaithful even though she is your companion and wife by law.⁠ 15 No one who has even a small portion of the Spirit in him does this.⁠ What did our ancestor do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth.⁠ 16 “I hate divorce,”⁠ says the Lord God of Israel, “and the one who is guilty of violence,” says the Lord of Heaven’s Armies. “Pay attention to your conscience, and do not be unfaithful.” 17 You have wearied the Lord with your words. But you say, “How have we wearied him?” Because you say, “Everyone who does evil is good in the Lord’s opinion, and he delights in them,” or, “Where is the God of justice?”

Texts in conversation

Compare Haggai 2:11 and Malachi 2:7

Hebrew Bible

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Summary

Haggai describes the priests making authoritative decisions about purity, asking if holiness or impurity can pass through contact with food. Malachi similarly describes the priests uniquely and authoritatively interpreting the Torah.

Passages

Haggai 2:11

Hebrew Bible
9 “The future splendor of this temple will be greater than that of former times,” the Lord of Heaven’s Armies has declared. “And in this place I will give peace,” decrees the Lord of Heaven’s Armies. 10 On the twenty-fourth day of the ninth month of Darius’ second year, the Lord’s message came to the prophet Haggai: 11 “This is what the Lord of Heaven’s Armies has said, ‘Ask the priests about the law. 12 If someone carries holy meat in a fold of his garment and that fold touches bread, a boiled dish, wine, olive oil, or any other food, will that item become holy?’” The priests answered, “It will not.” 13 Then Haggai asked, “If a person who is ritually unclean because of touching a dead body comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.”
500–401 BCE (scholarly estimate) Read in Haggai

Malachi 2:7

Hebrew Bible
5 “My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me. 6 He taught what was true; sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin. 7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him because he is the messenger of the Lord of Heaven’s Armies. 8 You, however, have turned from the way. You have caused many to violate the law; you have corrupted the covenant with Levi,” says the Lord of Heaven’s Armies.
500–401 BCE (scholarly estimate) Read in Malachi

References

"... The Levites, in contrast, were charged with patrolling the public areas of the Temple and the Temple Mount, a very real function. Philo, indeed, seems to have considered it the Levites' main task. Under these circumstances, it is understandable that those Levites whose main duties were police functions might come to be called by the specific term shofrim, and not merely by the general term 'Levites.' The Levites' status as teachers is less clear. This might be simply a result of the circumstance that most of the surviving relevant literature from the New Testament and post-Destruction period preserves either priestly or rabbinic points of view, of which the former held that 'the lips of the priest guard knowledge and the Torah should be sought from his mouth' (Malachi 2:7; Compare with Ezekiel 44:23; Haggai 2:11-12; Zechariah 7:3; Sirach 45:30; Letter of Aristeas 53, 310; Philo, Hypothetica) while the latter insisted that the Crown of the Torah is not contingent upon any particular pedigree.'* Nevertheless, the cupboard is not entirely empty. We hear of Levites 'who cause the people to understand' in the days of Ezra (Nehemiah 8:7-8; Ezra 8:18), and the Chronicler (II 17:7-9; 30:22; 35:3) attributes this to the Monarchy period as well, as usual; von Rad has found what he views as Levitical sermons in this book ..."
Daniel R. Schwartz, Studies in the Jewish Background of Christianity, WUNT 60 (Tübingen: Mohr Siebeck, 1992), 97.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Haggai 2:11 and Malachi 2:7

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