TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Malachi 2:10–17. His four-level outline is real structure in the source text, so it is rendered as structure.
Corrupt practices are the genuine fruit and product of corrupt principles; and the badness of men's hearts and lives is owing to some loose atheistical notions which they have got and which they govern themselves by. Now, in these verses, we have an instance of this; we here find men dealing falsely with one another, and it is because they think falsely of their God. Observe,
I.How corrupt their practices were.
In general, they dealt treacherously every man against his brother, Mal 2:10. It cannot be expected that he who is false to his God should be true to his friend. They had dealt treacherously with God in his tithes and offerings, and had defrauded him, and thus conscience was debauched, its bonds and cords were broken, a door was opened to all manner of injustice and dishonesty, and the bonds of relation and natural affection are broken through likewise and no difficulty made of it. Some think that the treacherous dealings here reproved are the same with those instances of oppression and extortion which we find complained of to Nehemiah about this time, Neh 5:3-7. Therein they forgot the God of their fathers, and the covenant of their fathers, and rendered their offerings unacceptable, Isa 1:11. But it seems rather to refer to what was amiss in their marriages, which was likewise complained of, Neh 13:23. Two things they are here charged with, as very provoking to God in this matter - taking strange wives of heathen nations, and abusing and putting away the wives they had of their own nation; in both these they dealt treacherously and violated a sacred covenant; the former was in contempt of the covenant of peculiarity, the latter of the marriage-covenant.
1.In contempt of the covenant God made with Israel, as a peculiar people to himself, they married strange wives, which was expressly prohibited, and provided against, in that covenant, Deu 7:3. Observe here,
(1.)What good reason they had to deal faithfully with God and one another in this covenant, and not to make marriages with the heathen.
[1.]They were expressly bound out from such marriages by covenant. God engaged to do them good upon this condition, that they should not mingle with the heathen; this was the covenant of their fathers, the covenant made with their fathers, denoting the antiquity and the authority of it, and its being the great charter by which that nation was incorporated. They lay under all possible obligations to observe it strictly, yet they profaned it, as if they were not bound by it. Those profane the covenant of their fathers who live in disobedience to the command of the God of their fathers.
[2.]They were a peculiar people, united in one body, and therefore ought to have united for the preserving of the honour of their peculiarity: Have we not all one Father? Yes, we have, for has not one God created us? Are we not all his offspring? And are we not made of one blood? Yes, certainly we are. God is a common Father to all mankind, and, upon that account, all we are brethren, members one of another, and therefore ought to put away lying (Eph 4:25), and not to deal treacherously, no, not any man against his brother. But here it seems to refer to the Jewish nation: Have we not all one father, Abraham, or Jacob? This they prided themselves in, We have Abraham to our father; but here it is turned upon them as an aggravation of their sin in betraying the honour of their nation by intermarrying with heathens: "Has not one God created us, that is, formed us into a people, made us a nation by ourselves, and put a life into us, distinct from that of other nations? And should not this oblige us to maintain the dignity of our character?" Note, The consideration of the unity of the church in Christ, its founder and Father, should engage us carefully to preserve the purity of the church and to guard against all corruptions.
[3.]They were dedicated to God, as well as distinguished from the neighbouring nations. Israel was holiness to the Lord (Jer 2:3), taken into covenant with him, set apart by him for himself, to be to him for a name and a praise, and upon this account he loved them and delighted in them; the sanctuary set up among them was the holiness of the Lord, which he loved, of which he said, It is my rest for ever, here will I dwell, for I have desired it; but by marrying strange wives they profaned this holiness, and laid the honour of it in the dust. Note, Those who are devoted to God, and beloved of him, are concerned to preserve their integrity, that they may not throw themselves out of his love, nor lose the honour, or defeat the end, of their dedication to him.
(2.)How treacherously they dealt, notwithstanding, They profaned themselves in that very thing which was prescribed to them for the preserving of the honour of their singularity: Judah has married the daughter of a strange god. The harm was not so much that she was the daughter of a strange nation (God has made all nations of men, and is himself King of nations), but that she was the daughter of a strange god, trained up in the service and worship of false gods, at their disposal, as a daughter at her father's disposal, and having a dependence upon them; hence some of the rabbin (quoted by Dr. Pocock) say, He that marries a heathen woman is as if he made himself son-in-law to an idol. The corruption of the old world began with the intermarriages of the sons of God with the daughters of men, Gen 6:2. It is the same thing that is here complained of, but as it is expressed it sounds worse: The sons of God married the daughters of a strange god. Herein Judah is said to have dealt treacherously, for they basely betrayed their own honour and profaned that holiness of the Lord which they should have loved (so some read it); and it is said to be an abomination committed in Israel and in Jerusalem; it was hateful to God, and very unbecoming those that were called by his name. Note, it is an abominable thing for those who profess the holiness of the Lord to profane it, particularly by yoking themselves unequally with unbelievers.
(3.)How severely God would reckon with them for it (Mal 2:12): The Lord will cut off the man that doeth this, that marries the daughter of a strange god. He has, in effect, cut himself off from the holy nation, and joined in with foreigners and aliens to the commonwealth of Israel, and so shall his doom be; God will cut him off, him and all that belongs to him; so the original intimates. He shall be cut off from Israel and from Jerusalem, and not be written among the living there. The Lord will cut off both the master and the scholar, that are guilty of this sin, both the teachers and the taught. The blind leaders and the blind followers shall fall together into the ditch, both him that wakeneth and him that answereth (so it is in the margin), for the master calls up his scholar to his business, and stirs him up in it. They shall be cut off together out of the tabernacles of Jacob. God will no more own them as belonging to his nation; nay, and the priest that offers an offering to the Lord, if he marry a strange wife (as we find many of the priests did, Ezr 10:18), shall not escape; the offering he offers shall not atone for him, but he shall be cut off from the temple of the Lord, as others from the tabernacles of Jacob. Nehemiah chased away from him, and from the priesthood, one of the sons of the high priest, whom he found guilty of this sin, Neh 13:28.
2.In contempt of the marriage-covenant, which God instituted for the common benefit of mankind, they abused and put away the wives they had of their own nation, probably to make room for those strange wives, when it was all the fashion to marry such (Mal 2:13): This also have you done; this is the second article of the charge. For the way of sin is down-hill, and one violation of the covenant is an inlet to another.
(1.)Let us see what it is that is here complained of. they did not behave as they ought to have done towards their wives.
[1.]They were cross with them, froward and peevish, and made their lives bitter to them, so that when they came with their wives and families to worship God at the solemn feasts, which they should have done with rejoicing, they were all out of humour; the poor wives were ready to break their hearts, and, not daring to make their case known to any other, they complained to God, and covered the altar of the Lord with tears, with weeping, and with crying. This is illustrated by the instance of Hannah, who, upon the account of her husband's having another wife (though otherwise a kind husband), and the discontent thence arising, whenever they went up to the house of the Lord to worship fretted and wept, and was in bitterness of soul, and would not eat, Sa1 1:6, Sa1 1:7, Sa1 1:10. So it was with these wives here; and this was so contrary to the cheerfulness which God requires in his worshippers that it spoiled the acceptableness of their devotions: God regards not their offering any more. See here what a good Master we serve, who will not have his altar covered with tears, but compassed with songs. This condemns those who left his worship for that of idols, among the rites of which we find women weeping for Tammuz (Eze 8:14), and the blood of the worshippers gushing out upon the altar, Kg1 18:28. See also what a wicked thing it is to put others out of frame for the cheerful worship of God; though it is their fault by their fretfulness to indispose themselves for their duty, yet it is much more the fault of those who provoked them to make them to fret. It is a reason given why yoke-fellows should live in holy love and joy - that their prayers may not be hindered, Pe1 3:7.
[2.]They dealt treacherously with them, Mal 2:14-16. They did not perform their promises to them, but defrauded them of their maintenance or dower, or took in concubines, to share in the affection that was due to their wives only.
[3.]They put them away, gave them a bill of divorce, and turned them off, nay, perhaps they did it without the ceremony that the law of Moses prescribed, Mal 2:16.
[4.]In all this they covered violence with their garment; they abused their wives, and were vexatious to them, and yet, in the sight of others, they pretended to be very loving to them and tender of them, and to cast a skirt over them. It is common for those who do violence to advance some specious pretence or other wherewith to cover it as with a garment.
(2.)Let us see the proof and aggravations of the charge.
[1.]It is sufficiently proved by the testimony of God himself: "The Lord has been witness between thee and the wife of thy youth (Mal 2:14), has been witness to the marriage-covenant between thee and her, for to him you appealed concerning your sincerity in it and fidelity to it; he has been a witness to all the violations of it, and all thy treacherous dealings in contempt of it, and is ready to judge between thee and her." Note, This should engage us to be faithful both to God and to all with whom we have to do, that God himself is a witness both to all our covenants and to all our covenant-breaches; and he is a witness against whom there lies no exception.
[2.]It is highly aggravated by the consideration of the person wronged and abused. First, "She is thy wife; thy own, bone of thy bone and flesh of thy flesh, the nearest to thee of all the relations thou hast in the world, and to cleave to whom thou must quit the rest." Secondly, "She is the wife of thy youth, who had thy affections when they were at the strongest, was thy first choice, and with whom thou hast lived long. Let not the darling of thy youth be the scorn and loathing of thy age." Thirdly, "She is thy companion; she has long been an equal sharer with thee in thy cares, and griefs, and joys." The wife is to be looked upon, not as a servant, but as a companion to the husband, with whom he should freely converse and take sweet counsel, as with a friend, and in whose company he should take delight more than in any other's; for is she not appointed to be thy companion? Fourthly, "She is the wife of thy covenant, to whom thou art so firmly bound that, while she continues faithful, thou canst not be loosed from her, for it was a covenant for life. It is the wife with whom thou hast covenanted, and who has covenanted with thee; there is an oath of God between you, which is not to be trifled with, is not to be played fast and loose with." Married people should often call to mind their marriage-vows, and review them with all seriousness, as those that make conscience of performing what they promised.
(3.)Let us see the reasons given why man and wife should continue together, to their lives' end, in holy love and peace, and neither quarrel with each other nor separate from each other.
[1.]Because god has joined them together (Mal 2:15): Did not he make one, one Eve for one Adam, that Adam might never take another to her to vex her (Lev 18:18), nor put her away to make room for another? It is great wickedness to complain of the law of marriage as a confinement, when Adam in innocency, in honour, in Eden, in the garden of pleasure, was confined to one. Yet God had the residue of the Spirit; he could have made another Eve, as amiable as that he did make, but, designing Adam a help meet for him, he made him one wife; had he made him more, he would not have had a meet help. And wherefore did he make but one woman for one man? It was that he might seek a godly seed - a seed of God (so the word is), a seed that should bear the image of God, be employed in the service of God, and be devoted to his glory and honour, - that every man having his own wife, and but one, according to the law, (Co1 7:2), they might live in chaste and holy love, under the directions and restraints of the divine law, and not, as brute beasts, under the dominion of lust, and thus might propagate the nature of man in such a way as might make it most likely to participate of a divine nature, - that the children, being born in holy matrimony, which is an ordinance of God, and by which the inclinations of nature are kept under the regulations of God's command, might thus be made a seed to serve him, and be bred, as they are born, under his direction and dominion. Note, The raising up of a godly seed, which shall be accounted to the Lord for a generation, is one great end of the institution of marriage; but that is a good reason why the marriage-bed should be kept undefiled and the marriage bond inviolable. Husbands and wives must therefore live in the fear of God, that their seed may be a godly seed, else were they unclean, but now they are holy, as children of the covenant, the marriage-covenant, which was a type of the covenant of grace, and the conjugal union, when thus preserved entire, of the mystical union between Christ and his church, in which he seeks and secures to himself a godly seed; see Eph 5:25, Eph 5:32.
[2.]Because he is much displeased with those who go about to put asunder what he has joined together (Mal 2:16): The God of Israel saith that he hateth putting away. He hath indeed permitted it to the Jews, for the hardness of their hearts, or, rather, limited and clogged it (Mat 19:8); but he hated it, especially as those practised it who put away their wives for every cause, Mat 19:3. Let those wives that elope from their husbands and put themselves away, those husbands that are cruel to their wives and turn them away, or take their affections off from their wives and place them upon others, yea, and those husbands and wives that live asunder by consent, for want of love to each other, let such as these know that the God of Israel hates such practices, however vain men may make a jest of them.
(4.)Let us see the caution inferred from all this. We have it twice (Mal 2:15): Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth; and again, Mal 2:16. Note, Those that would be kept from sin must take heed to their spirits, for there all sin begins; they must keep their hearts with all diligence, must keep a jealous eye upon them and a strict hand, and must watch against the first risings of sin there. We shall act as we are spirited; and therefore, that we may regulate our actions, we must consider what manner of spirit we are of; we must take heed to our spirits with reference to our particular relations, and see that we stand rightly affected to them and be of a good temper, for otherwise we shall be in danger of dealing treacherously. If our own hearts deal treacherously with us, whom will they not deal treacherously with?
II.Observe how corrupt their principles were, to which were owing all these corrupt practices.
Let us trace up the streams to the fountain (Mal 2:17): You have wearied the Lord with your words. They thought to evade the convictions of the word, and to justify themselves by cavilling with God's proceedings; but their defence was their offence, and their vindication of themselves was the aggravation of their crime; they affronted the Lord with their words, and repeated them so often, and persisted so long in their contradictions, that they even wearied him; see Isa 7:13. They made him weary of doing them good as he had done, and stopped the current of his favours; or they represented him as weary of governing the world, and willing to quit it and lay aside the care of it. Note, It is a wearisome thing, even to God himself, to hear people insist upon their own justification in their corrupt and wicked practices, and plead their atheistical principles in vindication of them. But, as if God by his prophet had done them wrong, see how impudently they ask, Wherein have we wearied him? What are those vexatious words whereby we have wearied him? Note, Sinful words are more offensive to the God of heaven than they are commonly thought to be. But God has his proofs ready; two things they had said, at least in their hearts (and thoughts are words to God), with which they had wearied him: - 1. They had denied him to be a holy God, and had asserted that concerning him which is directly contrary to the doctrine of his holiness. As he is a holy God, he hates sin, is of purer eyes than to behold it, and cannot endure to look upon it, Hab 1:13. He is not a God that has pleasure in wickedness, Psa 5:4. And yet they had the impudence to say, in direct contradiction to this, Every one that does evil is good in the sight of the Lord, and he delights in them. This wicked inference they drew, without any reason, from the prosperity of sinners in their sinful courses (see Mal 3:15), as if God's love or hatred were to be known by that which is before us, and those must be concluded good in the sight of the Lord who are rich in the world. Or this they said because they wished it might be so; they were resolved to do evil, and yet to think themselves good in the sight of the Lord, and to believe that he delighted in them, notwithstanding; and therefore, under pretence of making God not so severe as he was commonly represented, they said as they would have it, and thought he was altogether such a one as themselves. Note, Those who think God a friend to sin affront him and deceive themselves. 2. They had denied him to be the righteous governor of the world. If he did not delight in sin and sinners, yet it would serve their turn to believe that he would never punish it or them. They said, "Where is the God of judgment? That God who, we have been so often told, would call us to an account, and reckon with us for what we have said and done - where is he? He has forsaken the earth, and takes no notice of what is said and done there; he has said that he will come to judgment; but where is the promise of his coming? We may do what we please; he sees us not, nor will regard us." It is such a challenge to the Judge of the whole earth as bids defiance to his justice, and, in effect, dares him to do his worst. Such scoffers as these there were in the latter days of the Jewish church, and such there shall be in the latter days of the Christian church; but their unbelief shall not make the promise of God of no effect; for the day of the Lord will come. Behold, the Judge stands before the door; the God of judgment is at hand.
Historical interpretation
Fourteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(v. 13 ff.) And you have done this again, covering the altar of the Lord with tears, weeping and groaning, so that I will no longer look upon your sacrifices or accept anything pleasing from your hands. Yet you ask, 'Why?' Because the Lord has been witness between you and the wife of your youth, whom you have despised, though she is your companion and your wife by covenant. Did not one God create us all? Did not one God give us life and breath? And what does one seek, except the seed of God? Therefore, guard your spirit and do not despise the wife of your youth. When you have hatred, let it go, says the Lord God of Israel; but iniquity will cover its clothing, says the Lord of hosts: guard your spirit and do not despise. LXX: And you have done these things that I hated: you covered the altar of the Lord with tears, weeping and groaning, looking for a sacrifice still worthy of labor, or to receive something acceptable from your hands. And you said, why? Because the Lord has testified between you and the wife of your youth, whom you have abandoned, and she is your companion, and the wife of your covenant, and no other person has done this, and the remainder of your spirit. And you said, what else does God seek besides offspring? And guard in your spirit, and do not abandon the wife of your youth. But if you hate her and divorce her, says the Lord God of Israel, he will cover your thoughts of wickedness, says the Almighty Lord. And guard in your spirit, and do not abandon. Let us interpret the story, and connecting short sentences to each verse, let us discuss what has been handed down to us from the Hebrews. The abandoned wives of the Israelites, contemplating the women of foreign nations in the beds of their husbands, sought refuge only in God's help, prostrating themselves before the altar of the Lord for 966 days and nights with tears, groans, and wails, causing envy towards His providence; because He did not regard human affairs and did not alleviate their miseries. Where God says that he cannot accept sacrifice and offering from the hands of priests who have committed these things, being hindered by the weeping and lamentations of their wives, and moreover, he asks why he does not accept sacrifice from their hands, and immediately he declares: Because the Lord has testified between you and the wife of your youth, whom you have despised, saying: Because of this, a man will leave his father and mother and cling to his wife, and the two will become one flesh (Gen. II, 24): and therefore she is called a partner and wife of union and covenant, who was made from the rib of man by God. And the remainder of his spirit, whether of God, as some suppose, or of the husband, as others suspect, because on this account it seems that, in a certain manner, one soul exists in two (persons), with the spirit and mind united. Therefore, when one (person) has made both the man and the woman, on this account the conjunction of both was made by God, so that children would be born. For there is only one God, what does he seek except the seed of God, that is, children generated from the Israelite stock? So when you have fruitful wives and rejoice in children, why do you seek the beauty of women, which is suitable for prostitutes, not for wives? Therefore, God commands through the prophet and says: Guard your spirit; do not be led astray by desire, so that you are not overcome by the love of strangers. And do not despise the wife of your youth, who was first joined to you in virgin marriage, let her remain with you until old age. But it could happen that the rulers, priests, Levites, and people would respond: God commanded through Moses that when we hate our wives, we should divorce them. And it is written: You say to me that it is written: When you hate your wife, divorce her, says the Lord God of Israel (Deut. XXIV). And immediately he replied: Indeed, this is a commandment in the Law, but because of the hardness of your hearts. Which the Lord further expounds in the Gospel: But whoever, except for the cause of fornication, unjustly divorces his wife (Mat. V, 52), his garment of iniquity will cover him, that is, the body in which the soul is clothed, says the Lord of hosts: so that he may be punished in the same way he sinned. Therefore, in this dissolved question, it inculcates and repeats what it said above: Guard your spirit, and do not despise, either the guardianship of your spirit, or certainly a wife, if she is poor or ugly. What we specifically explained according to the book of Ezra concerning abandoned wives, some people believe this statement is generally against those who plunder the possessions of others and unjustly amass wealth, daring to offer gifts to God, which it says it cannot accept, forbidden by the tears of those who have been devastated, and by weeping and groaning. And it is fitting to apply this testimony to that place: Honor God from your just labors (Prov, III, 9). But they also mix in this feeling, those who on account of the loss of family property, the death of their children, shipwreck, and other things that pertain to the loss of worldly possessions, are turned to weeping, and give themselves wholly to mourning and lamentation: not with the strength of mind and hope in God, and disregard everything for the rewards of the future; even if they direct their prayers to God, they are not received by him, because they are defiled by unseemly and incongruous lamentations for a man. But as for what follows: Because the Lord has testified between you and the wife of your youth, whom you have despised; and she is your partner, and the wife of your covenant or testament; and no other has done so; and the remnants of your spirit are interpreted in such a way that they say the natural understanding of the wife of your youth, and the law written in the heart, which is inherent in all human beings. Therefore, even the nations without the law of God do the things that are of the law. And about this wife, it is preached in Proverbs: A wife is joined to a man by God (Prov. XIX, 24); and we are commanded to drink from our own wells and fountains, and let no one share in drinking, and to take delight in the wife of our youth. This wife even impels us to say to the gullible: God will judge, and God will see (Judges VII, 13); and I leave all things to be judged between me and you, about which even Ecclesiastes speaks: And live your life with the woman whom you have loved all the days of your vanity, which have been given to you under the sun (Eccl. IX, 9). This wife is the remaining spirit of ours, because she is always joined to our perception: and if she departs from us, we immediately offend God, and our impiety covers us. Hence it is again suggested: Keep your spirit (Galatians 6), not the flesh in which those who are cannot please God, not the soul: For the animalistic man does not receive those things which are of the spirit (1 Corinthians 2:14); but the spirit: for the Spirit intercedes for us with unspeakable groanings (Romans 8:16).
With tears: Viz., by occasion of your wives, whom you have put away: and who came to weep and lament before the altar.
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Summary
Malachi 2:13 powerfully depicts the Lord's rejection of the Israelites' worship, despite their outward expressions of sorrow and lamentation. The verse reveals that God no longer regards their offerings or receives them with favor because their ritualistic piety is undermined by a deep-seated unfaithfulness and treachery, particularly in their covenant relationships, rendering their tears and sacrifices meaningless in His sight.
Context
Literary Context
Malachi 2:13 stands as a poignant culmination of the prophet's indictment against the people and priests of Israel. Immediately preceding this verse, Malachi condemns the priests for their failure to honor God's covenant, leading to defiled offerings and a corrupted ministry (Malachi 1:6-14). The focus then shifts to the people's treachery, specifically their breaking of the covenant with one another and, most pointedly, their wives. Malachi 2:10-12 decries their unfaithfulness, particularly the widespread practice of divorcing their Israelite wives to marry foreign women, which was a direct violation of the Mosaic Law and the spirit of the covenant. The "tears, with weeping, and with crying out" in verse 13 are thus likely the lamentations of these forsaken wives, or perhaps the people's own sorrow over their perceived lack of divine blessing, even as they continued in their sin. This verse highlights the inseparable link between proper worship and righteous living, showing that God will not accept outward piety when inward corruption and injustice prevail.
Historical & Cultural Context
The prophet Malachi ministered in Judah during the post-exilic period, likely in the mid-5th century BC, after the return of the exiles from Babylon under leaders like Zerubbabel, Ezra, and Nehemiah. While the temple had been rebuilt, and sacrificial worship resumed, the initial fervor of the return had waned. Spiritual apathy, moral laxity, and ritualistic formalism had crept into the community. The people and even the priests had become complacent, offering blemished sacrifices and neglecting their tithes. Culturally, marriage to foreign women was a significant issue, as it threatened the spiritual purity and distinctiveness of the Israelite community, leading to idolatry and syncretism, a problem also addressed by Ezra and Nehemiah (Ezra 9 and Nehemiah 13:23-27). The altar was the central place of worship and atonement, where offerings were presented to God. The idea of "covering" it with tears suggests a scene of intense public lamentation, yet one that was devoid of genuine repentance from the heart.
Key Themes
Malachi 2:13 significantly contributes to several overarching themes in the book of Malachi. First, it underscores the theme of Rejected Worship, demonstrating that God prioritizes obedience and covenant faithfulness over mere ritualistic performance (Malachi 1:10). Second, it exposes the Hypocrisy of the people, whose outward displays of sorrow did not align with their inward unfaithfulness and unjust actions, particularly their treachery in marriage (Malachi 2:14-16). Third, the verse emphasizes the vital importance of Covenant Faithfulness, not only in the vertical relationship with God but also in the horizontal relationships within the community, especially the sacred covenant of marriage. Lastly, it highlights God's Justice and Discernment, revealing that the Lord is not deceived by outward appearances but sees the heart and responds justly to genuine repentance or its absence.
Exposition and Analysis
Key Word Analysis
From a primitive root meaning "to plump, i.e. fill up hollows; by implication, to cover (for clothing or secrecy)." In this context, it vividly portrays the overwhelming presence of tears and lamentation. It's not a literal covering, but a metaphorical one, indicating that the altar, the very place of communion with God, was saturated with the sounds and emotional outpouring of their distress, yet this distress was not leading to divine acceptance.
H1832; H1065. Dimʻâh refers to "weeping" or "tears," while Bᵉkîy denotes "a weeping" or "dripping," often implying a continuous or intense lament. The combination of these words emphasizes the profound and perhaps incessant nature of the sorrow expressed. However, the context reveals these were not tears of genuine repentance for their sin but possibly tears of self-pity, frustration over their perceived misfortune, or the genuine tears of the wronged wives.
Meaning "delight (especially as shown); acceptable(-ance, -ed), desire, favour, (good) pleasure, (own, self, voluntary) will." This word signifies God's favorable disposition or acceptance. The phrase "receiveth it with good will" directly contrasts with God's actual response, indicating His complete lack of delight or approval for their offerings due to their unfaithfulness.
Verse Breakdown
"And this have ye done again"
This opening clause points back to the preceding accusations, particularly the treachery against their brethren and wives (Malachi 2:10-12). The word "again" (H8145, shênîy) emphasizes the repeated nature of their unfaithfulness, suggesting a persistent pattern of sin rather than an isolated incident. Their actions are not new but a continuation of their disregard for God's covenant.
"covering the altar of the LORD with tears, with weeping, and with crying out"
This is a powerful, almost paradoxical image. The altar, meant for joyful communion and sacrificial atonement, is instead overwhelmed by expressions of profound sorrow. These "tears, weeping, and crying out" (H1832, H1065, H603) are the sounds of lamentation. As discussed in the context, these could be the tears of the abandoned Israelite wives, or the people's own lamentations over their perceived misfortunes or the lack of God's blessing, all while failing to address the root of their sin.
"insomuch that he regardeth not the offering any more"
The consequence of their actions and insincere lamentation is God's absolute refusal to acknowledge their sacrifices. The Hebrew word for "regardeth" (H6437, pânâh) means "to turn," "to face," or "to look." God literally turns His face away from their offerings, refusing to even look at them, signifying His complete disapproval and disengagement.
"or receiveth [it] with good will at your hand"
This further clarifies God's rejection. Not only does He not "regard" their offerings, but He also does not "receive" them (H3947, lâqach) with "good will" (H7522, râtsôwn). The phrase "at your hand" (H3027, yâd) emphasizes that the offerings come from their hands, hands that are stained by treachery and injustice. God's rejection is not arbitrary but a direct response to the moral and spiritual state of those presenting the offerings.
Literary Devices
Malachi 2:13 employs several potent literary devices to convey its message. The most striking is Metaphor, specifically in the phrase "covering the altar of the LORD with tears." This is not a literal act but a vivid image conveying the overwhelming presence of sorrow and lamentation around the sacred space. It contrasts sharply with the expected atmosphere of joyful worship and highlights the incongruity between their outward display and their inward unfaithfulness. Another device is Anthropomorphism, where God is described with human-like actions: "he regardeth not" and "receiveth it with good will." This helps the audience understand God's emotional and volitional response to their actions, making His rejection palpable. Finally, there is a strong element of Irony. The people bring offerings and lament before God, presumably seeking His favor, yet their very actions (the "tears" and "crying out") are a consequence of their sin or the sorrow of those they have wronged, and these outward displays are met with divine rejection, exposing the hollowness of their piety.
Theological and Thematic Connections
Malachi 2:13 profoundly underscores the theological truth that true worship is inseparable from righteous living and covenant faithfulness. God is not interested in mere ritualistic performance or outward displays of piety if the heart is unfaithful and actions are characterized by injustice, particularly within sacred covenant relationships like marriage. The Lord demands integrity and sincerity, where one's public devotion aligns with their private conduct and their treatment of others. This verse serves as a powerful reminder that our relationship with God is intrinsically linked to our relationships with fellow humans, and that sin, especially treachery against those we are covenanted to, erects a barrier between us and divine favor, rendering our spiritual efforts futile.
Reflection and Application
Malachi 2:13 serves as a timeless mirror, challenging believers to examine the authenticity of their worship and the integrity of their lives. It warns against the spiritual danger of compartmentalizing faith, where outward religious observance is disconnected from ethical conduct and relational faithfulness. For us today, this means that our prayers, praise, and offerings, no matter how fervent or outwardly impressive, are rendered meaningless if our hearts harbor unrepentant sin, if we deal treacherously with those closest to us, or if our lives are marked by injustice. True worship flows from a heart made right with God and committed to living righteously with others. It calls us to genuine repentance, not just sorrow over consequences, but a deep sorrow over sin itself that leads to a transformative turning away from it. Our spiritual disciplines must be accompanied by a life of integrity, love, and justice, ensuring that our "offerings" are truly acceptable to the Lord.
Questions for Reflection
FAQ
Whose tears are being referred to in Malachi 2:13, and why were they shed?
The "tears, with weeping, and with crying out" primarily refer to the lamentations of the Israelite wives who were being treacherously divorced by their husbands for foreign women, as described in the verses immediately preceding (Malachi 2:14-16). These women were crying out to God because their husbands had broken their marriage covenants, leaving them vulnerable and heartbroken. It is also possible that some of the tears were from the unfaithful men themselves, lamenting their perceived misfortunes or the lack of God's blessing, without recognizing that their own sin was the cause. Regardless of whose tears, the key point is that these were not tears of genuine repentance from the unfaithful, and God therefore rejected their offerings.
Why did God "regard not the offering any more" despite the people's apparent devotion?
God rejected their offerings not because of a lack of outward devotion, but because their hearts and lives were characterized by unfaithfulness and injustice, particularly in their covenant relationships. The people were performing religious rituals (bringing offerings) while simultaneously engaging in treachery, divorce, and other sins (Malachi 2:10-12). God looks beyond the outward act to the condition of the heart and the integrity of one's life. He would not accept sacrifices from hands stained by sin and a people who had broken their covenant with Him and with one another. This principle is consistent throughout the Old Testament, where prophets consistently emphasize that obedience and justice are more pleasing to God than mere ritual (1 Samuel 15:22; Isaiah 1:11-17).
Christ-Centered Fulfillment
Malachi 2:13, with its stark portrayal of God's rejection of insincere worship, finds its profound fulfillment in Jesus Christ. The Old Covenant system, with its altars, tears, and offerings, was ultimately incapable of addressing the deep-seated problem of human sin and hypocrisy that Malachi condemns. The people's inability to offer acceptable worship stemmed from their unfaithful hearts, a condition that no amount of animal sacrifice or lamentation could truly rectify. Jesus, however, perfectly embodies the acceptable offering and the true worshiper. He is the Lamb of God who takes away the sin of the world, whose one sacrifice perfected forever those who are being sanctified. Through His death and resurrection, Christ established a New Covenant, not based on external rituals or the flawed obedience of humanity, but on His perfect obedience and the indwelling of the Holy Spirit, who writes God's law on our hearts (Hebrews 8:10). In Christ, our worship is no longer dependent on our own imperfect efforts or the purity of our hands, but on His righteousness imputed to us. He cleanses us from all unrighteousness, enabling us to draw near to God with a true heart in full assurance of faith. Thus, the tears of lamentation for sin are transformed into tears of repentance and joy, knowing that through Christ, our worship is truly acceptable to the Father, offered in spirit and truth (John 4:23-24).