Malachichapter 2
17 verses · Malachi · 460 to 430 BC · The Twelve
Then you will know that I have sent you this commandment so that My covenant with Levi may continue,” says the LORD of Hosts.
Introduction
Malachi, The Twelve, Malachi Overview.
This chapter carries Malachi's arguments from the altar into the home. The same prophet speaks to the same small community around the rebuilt temple, first to its priests and then to its husbands. Both had made promises before God, and both had grown careless with them. The chapter measures them against an older standard, the covenant God made with the tribe of Levi and the covenant of marriage He witnessed. Listen for how often the words for breaking faith return. Read it as a warning that worship and home life stand or fall together.
Context
- Who
- A community whose leaders and homes were both coming apart
- What
- The close of the charge against the priests and the third disputation, on faithless marriages and the covenant of the fathers.
- Where
- Jerusalem, at the temple and in the homes of Judah, in the Persian province of the returned exiles.
- When
- The Persian period, most likely about 460 to 430 BC, the same years in which Ezra and Nehemiah dealt with marriages outside the faith.
- Why
- To call the priests back to the covenant of Levi and the men of Judah back to the wives they had promised to keep.
Historical context
The first half is addressed to the priests, and it appeals to an ideal: the covenant of Levi, where the law of truth was in his mouth, he walked with God in peace, and turned many away from iniquity. "The priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts." Priests were the teachers as well as the sacrificers.
Show the rest of the historical context, 5 more paragraphs
The threatened punishment is deliberately humiliating in temple terms: God will spread the dung of their sacrifices on their faces. The offal of sacrificed animals was carried outside the camp to be burned, the most unclean waste in the system. It is the strongest possible way of saying their service had become garbage.
The second half turns to marriage, and it names a live crisis. Men were divorcing the wives of their youth and marrying "the daughter of a strange god", women from the surrounding peoples who brought their gods with them. Ezra and Nehemiah both had to confront exactly this, and Nehemiah records children who could not even speak the language of Judah.
In a community of a few tens of thousands surrounded by larger populations, intermarriage was not only a religious risk but an identity one. The book's concern, though, is stated as covenant faithfulness: the LORD has been witness between you and the wife of your covenant.
The imagery is domestic and painful. They cover the altar with tears, weeping and crying out, wondering why God does not accept their offering, while the wives they discarded are the reason.
"Let none deal treacherously against the wife of his youth" is the sentence, and the reason given is that God made them one and "he sought a godly seed", the children were the point.
Significance
This chapter refused to let worship and household conduct be separate subjects. Men were crying at the altar over unanswered prayer and going home to a household they had broken.
Show the rest of the significance, 1 more paragraph
For a shrinking, pressured community, the warning was existential. The generation being raised in those homes was the future of the whole covenant people, and it was being handed to gods from next door.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
The site's own table in src/lib/hebraic/readings.ts sets the opening of this chapter in one prophetic reading of the annual cycle. The Haftarah of Toldot, Malachi 1:1 to 2:7, is read in both rites on the Sabbath of the portion Genesis 25:19 to 28:9, and it ends at the seventh verse of this chapter. The charge to the priests and the covenant with Levi are heard aloud that Sabbath; the rest of the chapter, from the eighth verse, has no reading in that table.
The corpus joins the chapter to the weeks of the Torah portions through the works arranged by portion. Under the ninth verse it carries Midrash Tanchuma, Tzav 2:1 and Midrash Tanchuma, Vayera 15:1. Under the sixteenth verse it carries Bereshit Rabbati, Parashat Bereshit 47.
How it is read
Rashi is the one commentator on this chapter whose English the corpus carries, quoted here from The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, which Sefaria reports as CC-BY. Every quotation of it is held to fifty words or fewer because the translation is modern.
He reads the curse on the priests as a curse on the blessings of grain, wine and oil. The condition is set aside because its outcome is known: "For I know that you will not obey. Therefore, I have already cursed it - from now". The dung of the festive sacrifices means "you will not receive reward from Me" (Rashi on Malachi 2:2:1, 2:2:2 and 2:3:1).
The covenant with Levi he reads through the Torah. The life and peace of the fifth verse are the covenant of peace promised to Phinehas in Numbers 25:12, "thus indicating that his seed will be alive". The one who walked in peace and uprightness is Aaron, Eleazar and Phinehas, who at the golden calf turned their tribe back from iniquity, as Exodus 32:26 records (Rashi on Malachi 2:5:1 and 2:6:1). The priest's charge to teach was already given in Deuteronomy 33:10, and the priest as messenger is "the agent of the Holy One, blessed be He; like the ministering angels" (Rashi on Malachi 2:7:1 and 2:7:2).
The covenant of the fathers in the tenth verse is the one made with them at Sinai. Judah had been holy to the Lord, "the first of His grain" (Rashi on Malachi 2:10:1 and 2:11:1). The one cut off in the twelfth verse is "An ingenious one among the students, and one who can answer among the sages" (Rashi on Malachi 2:12:1).
Rashi ranks the two sins of the chapter. To marry a gentile woman is grave; the second is graver, done by men "married to Israelite women and married gentile women in addition to them". The first wife was left at home, "bound in living widowhood" (Rashi on Malachi 2:13:1). The one made at the beginning is Adam and Eve (Rashi on Malachi 2:15:1). On the sixteenth verse, on hating and sending away, he reports a dispute and leaves it standing: "Our Sages differ concerning it in tractate Gittin (90b)". One side reads the verse as a command to give the hated wife a bill of divorce so that she may marry another (Rashi on Malachi 2:16:1).
The last verse he reads as the complaint of those who watch the wicked prosper, reasoning that "One of these two ways is true". Either the evildoer is good in God's sight, or there is no judge to repay him (Rashi on Malachi 2:17:1).
The corpus carries six further notes on this chapter without an English text, each marked linked because Sefaria holds no English version of the ref. They stand cited and unquoted at Ibn Ezra on Malachi 2:1:1, 2:4:1, 2:6:1, 2:8:1, 2:9:1 and 2:14:1.
What the rabbis say
The corpus carries forty rabbinic locators on this chapter and the text of none, so each is cited and linked here rather than quoted. On the third verse it holds Ein Yaakov, Shabbat 23:5, Jerusalem Talmud Moed Katan 3:5:7 and Jerusalem Talmud Yevamot 16:3:5. On the fourth verse it holds Mekhilta DeRabbi Shimon Ben Yochai 31:6 and Otzar Midrashim, Midrash Shelosha v'Arba'ah 4:4. On the fifth verse it holds Bamidbar Rabbah 11:7, Bamidbar Rabbah 21:1 and Bamidbar Rabbah 21:3. On the sixth verse it holds Avot DeRabbi Natan 12:3, Bereshit Rabbah 1:14 and Bereshit Rabbah 99:5. On the seventh verse it holds Avot DeRabbi Natan, Recension B 48:1, Bamidbar Rabbah 16:1 and Chagigah 15b:6.
On the eighth verse it holds Bekhorot 26b:18 and Yalkut Shimoni on Torah 759:5. On the ninth verse it holds Ein Yaakov, Taanit 3:5, Midrash Tanchuma, Tzav 2:1 and Midrash Tanchuma, Vayera 15:1. On the tenth verse it holds Aggadat Bereshit 76:1, Tanna DeBei Eliyahu Zuta 3:1 and Yalkut Shimoni on Torah 835:1. On the eleventh verse it holds Bereshit Rabbah 85:1, Jerusalem Talmud Sotah 1:8:4 and Megillah 15a:5. On the twelfth verse it holds Ein Yaakov (Glick Edition), Shabbat 5:6, Ein Yaakov, Shabbat 5:10 and Jerusalem Talmud Shabbat 3:7:10.
On the thirteenth verse it holds Bereshit Rabbah 18:5, Ein Yaakov (Glick Edition), Sanhedrin 2:16 and Ein Yaakov, Sanhedrin 2:18. On the fourteenth verse it holds Pirkei DeRabbi Eliezer 30:3 and Pirkei DeRabbi Eliezer 34:4. On the fifteenth verse it holds Midrash Yelamdenu, Selections from Yalkut Talmud Torah 56:1 and Yalkut Shimoni on Torah 590:2. On the sixteenth verse it holds Bereshit Rabbati, Parashat Bereshit 47, Ein Yaakov (Glick Edition), Gittin 9:4 and Ein Yaakov, Gittin 9:6. On the seventeenth verse it holds Bereshit Rabbah 9:5 and Midrash Tehillim 39:1. What each of them teaches is a saying of the rabbis, and is reported as theirs wherever this site quotes one. The quotations wait on a fetch that carries the text.
Sources: Rashi, Rashi on Malachi 2:1:1 to 2:17:1, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, reported CC-BY; Ibn Ezra, Ibn Ezra on Malachi 2:1:1, 2:4:1, 2:6:1, 2:8:1, 2:9:1 and 2:14:1, cited by ref because the corpus carries no English text; The Sefaria corpus, scripts/data/sources/sefaria/malachi/2.json, the 40 Talmud and Midrash locators of this chapter; The site's own files, src/lib/hebraic/readings.ts, printing the Haftarah of Toldot, Malachi 1:1 to 2:7, in both rites, and no festival reading for this book.
The heads below are this chapter's scenes. The numbered points under each are its verses.
The covenant with Levi: life and peace, now despised
Malachi 2:1-4
The second dispute turns on the priests: "And now this decree is for you, O priests". If they will not honor His name, the LORD will "curse your blessings," and He has "already begun to curse them". Verse 4 names the aim, that "My covenant with Levi may continue".
Malachi 2:1
“And now this is My commandment unto you - , not a commandment, which He gave them, but a commandment in regard to them. As God said of old, upon obedience , “I will command My blessing unto you,” so now He would command what should reach them, but a curse. “He returns from the people to the priests, as the fountain of the evil, whose carelessness about things sacred he had rebuked before.”
I will curse your blessings: The priests' task was to bless the people in the LORD's name, as Numbers 6:23 to 27 appoints. Jamieson, Fausset and Brown read the threat as the curse of Deuteronomy 28 turned on the blessings themselves. Matthew Henry says God would refuse His amen to them.
Malachi 2:2
“When ye say, Every one that doeth evil is good in the sight of the L ORD , and he delighteth in them; or, Where is the God of judgment? 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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
spread dung on your faces: The dung of a sin offering was carried outside the camp and burned under Exodus 29:14. Wesley calls this an expression of the greatest contempt. Jamieson, Fausset and Brown read the last clause to mean the priests would be carried out with the refuse.
Malachi 2:3
“Spread dung - It is an expression of the greatest contempt. Of your solemn feasts - Your most solemn days and feasts, shall be as loathsome to me as dung, and shall make you, who offer them as unclean, and loathsome, as if I had thrown the dung of those sacrifices into your faces.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
2 more voices on this verse
Malachi 2:3
“Lo, I will rebuke the seed for your sake - o, i. e., that it should not grow. He who worketh by His sustaining will all the operations of nature, would at His will withhold them. Neither priests nor Levites cultivated the soil; yet, since the tithes were assigned to them, the diminution of the harvest affected them. The meal-offering too was a requisite part of the sacrifice. (See also Joe 1:13; Joe 2:14.)”
Malachi 2:3
“You shall get the dung of the maw as your perquisite, instead of the maw. one shall take you away with it--that is, ye shall be taken away with it; it shall cleave to you wherever ye go [MOORE].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
My covenant with Levi: Levi here stands for the priestly tribe as a whole. Jamieson, Fausset and Brown read the warning as given to keep that covenant in force. Wesley reads it as God upholding the covenant on His side by punishing those who break it.
Malachi 2:4
“This commandment - That in the first verse; to drive such priests from his presence and his service. That my covenant might be with Levi - I gave the priesthood and the service of my altar to that tribe.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Malachi 2:4
“My covenant - If you will not confirm, and keep Levi's covenant among you, I will make it firm on my part, by punishing the violators of it.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Malachi 2:5-7
Levi is the priestly tribe, and its covenant was "one of life and peace". The model priest taught, "True instruction was in his mouth," and "turned many from iniquity". Verse 7 calls the priest "the messenger of the LORD of Hosts," the word 3:1 uses for the one to come.
Malachi 2:5
“MAURER thus explains it; the Hebrew is, literally, "My covenant was with him, life and peace (to be given him on My part), and I gave them to him: (and on his part) fear (that is, reverence), and he did fear Me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; the latter, the condition, and Levi's steadfastness to it (De 33:8, 9).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Malachi 2:5
“My covenant was with him life and peace; - literally “the life and the peace;” that, which alone is true “life and peace.” The covenant was not with Levi himself, but with Aaron, his representative, with whom the covenant was made in the desert, as is indeed here expressed; and, in him, with all his race after him, who succeeded him in his office; as, when it is said, that 1Ch 6:49, “Aaron and his sons offered upon the altar of burnt-offering,” it must needs be understood, not of Aaron in person alone and his sons then living, but of…”
True instruction was in his mouth: The priest was the ordinary teacher of the law, as Jamieson, Fausset and Brown explain, and his rulings decided cases under Deuteronomy 17:8 to 9. Levi's lips were honest. Matthew Henry adds that a faithful teacher turns many from sin as a worker together with God.
Malachi 2:6
“The priest was the ordinary expounder of the law; the prophets were so only on special occasions. iniquity . . . not found--no injustice in his judicial functions (De 17:8, 9; 19:17). walked with me--by faith and obedience (Ge 5:22). in peace--namely, the "peace" which was the fruit of obeying the covenant (Mal 2:5).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Malachi 2:6
“It is God only that by his grace can turn men from iniquity, and yet it is here said of a pious laborious minister that he turned men from iniquity as a worker together with God, and an instrument in his hand; and those that turn many to righteousness shall shine as the stars, Dan. xii.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Malachi 2:6
“The law of truth was in his mouth - See the qualifications of Levi: 1. “He feared me;” he was my sincere worshipper. 2. “He was afraid;” he acted as in the presence of a just and holy God, and acted conscientiously in all that he did. 3. “My law of truth was ever in his mouth;” by this he directed his own conduct and that of others.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
lips of a priest should preserve knowledge: The priest is called the messenger of the LORD of Hosts. Wesley says every believer should know the law, and the priest should know it better. Haggai 2:11 shows the people asking the priests for a ruling, as Jamieson, Fausset and Brown note.
Malachi 2:7
“For the priest’s lips should keep knowledge - o “He assigns the reason for what he had just said, the law of truth was in his mouth; they had done what it was their duty to do; as in Ecclesiasticus it is said of Aaron (Ecclesiasticus 45:17), ‘God gave unto him His commandments, and authority in the statutes of judgments, that he should teach Jacob the testimonies, and inform Israel in His laws.’ So Paul requires of Titus to ordain such overseers, as shall be able to Tit 1:9, ‘exhort by sound doctrine and to convince gainsayers.’”
1 more voice on this verse
Malachi 2:7
“Here is a memorial of the fidelity and zeal of many of their predecessors in the priest's office, which are mentioned as an aggravation of their sin in degenerating from such honourable ancestors and deserting such illustrious examples, and as a justification of God in withdrawing from them those tokens of his presence which he had granted to those that kept close to him.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Malachi 2:8-9
But you have departed from the way: The ideal Levi gives way to the actual priests: "But you have departed from the way, and your instruction has caused many to stumble". Because they "have shown partiality in matters of the law," the LORD has made them "despised and humiliated before all the people".
Malachi 2:8
“But ye - o are departed out of the way “of knowledge, truth, equity, fear of God, which I appointed to Aaron and the Levites.” “Ye have caused many to stumble at the law.” He does not simply say, “in the law,” but “at” it. The law was what they stumbled at. They did not only misunderstand the law, through the false teaching of the priests, as though it allowed things which in truth were sins (although this too); itself was their source of stumbling.”
Priests who favoured the powerful in their rulings are made contemptible before the whole people. Jamieson, Fausset and Brown tie the charge to Leviticus 19:15, which forbids partiality in judgment. Matthew Henry notes that the priests forfeited the life and peace the covenant promised.
Malachi 2:9
“Because ye do not keep the condition of the covenant, I will not fulfil the promise. partial in the law--having respect to persons rather than to truth in the interpretation and administration of the law (Le 19:15).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Judah married the daughter of a foreign god
Malachi 2:10-12
Do we not all have one Father?: Since one God created them all, breaking faith with one another profanes "the covenant of our fathers". The treachery named is "marrying the daughter of a foreign god". Verse 12 cuts off from "the tents of Jacob" the man who does it, even if he brings an offering.
Malachi 2:10
“Have we not all one Father? - From this to Mal 2:16 the prophet censures the marriages of Israelites with strange women, which the law had forbidden, Deu 7:3. And also divorces, which seem to have been multiplied for the purpose of contracting these prohibited marriages. - Newcome. Why do we deal treacherously - Gain the affections of the daughter of a brother Jew, and then profane the covenant of marriage, held sacred among our fathers, by putting away this same wife and daughter! How wicked, cruel, and inhuman!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Malachi 2:10
“One father - Abraham, or Jacob, with whom God made the covenant by which their posterity were made a peculiar people. Created us - The prophet speaks of that great and gracious work of God, creating them to be a chosen people. And so we Christians are created in Christ Jesus.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Malachi 2:10
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Judah has broken faith: The charge is marrying the daughter of a foreign god, which means a woman who worships another god. Albert Barnes notes that the word order stresses the treachery and the abomination. Jamieson, Fausset and Brown link it to the Jewish wives put away at verse 14.
Malachi 2:11
“Treacherously has Judah dealt; an abomination is committed in Israel - The prophet, by the order of the words, emphasizes the “treachery” and the “abomination.” This have they done; the very contrary to what was required of them as the people of God. He calls the remnant of Judah by the sacred name of the whole people, of whom they were the surviving representatives.”
1 more voice on this verse
Malachi 2:11
“And if you wish to see more clearly how utterly unlawful it is for a Christian woman to marry a Gentile, consider what the same apostle says, "A wife is bound for so long time as her husband lives. But if the husband be dead, she is freed to be married to whom she will, only in the Lord," that is, to a Christian. The one who allows second and third marriages in the Lord forbids first marriages with a Gentile.”
Jerome · written before 420 · Against Jovinianus 1.10patristic
cut off from the tents of Jacob: The words awake and aware render a Hebrew pair Albert Barnes calls a proverbial saying, the watcher and the answerer. Jamieson, Fausset and Brown read it of teacher and pupil, and Matthew Henry of the teachers and the taught. An offering brought afterward leaves the sentence standing.
Malachi 2:12
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Tears on the altar: the LORD hates putting away
Malachi 2:13-14
And this is another thing you do: The next charge moves from foreign marriage to broken marriage at home: "You cover the altar of the LORD with tears". The reason given is that "the LORD has been a witness between you and the wife of your youth". Verse 16 names the breach as divorce.
Malachi 2:13
“And this ye have done again - , adding the second sin of cruelty to their wives to the taking foreign women; “they covered the altar of God with tears,” in that they by ill-treatment occasioned their wives to weep there to God; and God regarded this, as though they had stained the altar with their tears. Insomuch that He regardeth not the offering anymore - God regarded the tears of the oppressed, not the sacrifices of the oppressors. He would not accept what was thus offered Him as a thing well-pleasing to Him, acceptable to win His good pleasure.”
2 more voices on this verse
Malachi 2:13
“And this - Beside that first fault, you have committed another, you misuse, and afflict your Jewish wives, whom alone you should have cherished. With tears - Your despised wives fly to the temple, weep and cry to God for redress. With weeping - This is added to shew the abundance of their tears.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Malachi 2:13
“Or, "the second time" means this: Your first sin was your blemished offerings to the Lord: now "again" is added your sin towards your wives [CALVIN]. covering . . . altar . . . with tears--shed by your unoffending wives, repudiated by you that ye might take foreign wives.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
the wife of your youth: The people ask why their offerings are refused, and the answer is a broken marriage. Jamieson, Fausset and Brown set Proverbs 2:17 beside it, which calls marriage the covenant of God. Wesley notes how firmly the husband is bound.
Malachi 2:14
“The wife of thy covenant - To whom thou art so firmly bound, that while she continues faithful, thou canst not be loosed.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Malachi 2:15-16
Has not the LORD made them one: Verse 15 is among the hardest sentences in the Twelve. "Has not the LORD made them one, having a portion of the Spirit," is read of Adam and Eve or of Abraham and Isaac. The Berean reads "For I hate divorce," and both verses end in "do not break faith".
Malachi 2:15
“For in the Gospel of Matthew he says, "Whosoever shall put away his wife, saving for the cause of fornication, causes her to commit adultery." He also is deemed equally guilty of adultery who marries a woman put away by her husband. The Creator, however, except on account of adultery, does not put asunder that which he himself joined together, the same Moses in another passage enacting that he who had married after violence to a damsel should thenceforth not have it in his power to put away his wife.”
Tertullian · written before 220 · Against Marcion 4.34patristic
The Hebrew of this line is difficult, and the Berean reads it as the LORD's own verdict. Jamieson, Fausset and Brown read the garment of violence as the cover men threw over the wrong, the permission of Deuteronomy 24:1. Jesus answers the same plea at Matthew 19:6 to 9.
Malachi 2:16
“For the Lord - hateth putting away - He abominates all such divorces, and him that makes them. Covereth violence with his garment - And he also notes those who frame idle excuses to cover the violence they have done to the wives of their youth, by putting them away, and taking others in their place, whom they now happen to like better, when their own wives have been worn down in domestic services.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Malachi 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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
You have wearied the LORD with your words: The marriage dispute closes and the next opens: "You have wearied the LORD with your words". The people say, "All who do evil are good in the sight of the LORD". Their question about "the God of justice" is answered at once in 3:1, where the LORD announces His messenger.
Malachi 2:17
“Such was the dishonesty of the people of whom the Prophet now speaks. He says that they had wearied God, that is, that they had been troublesome to him by their clamorous complaints; for the verb, yg, igo, means to be weary; he says then that they unreasonably complained of God's slowness.”
John Calvin · Commentaries (1554)reformed
Keep studying
Places1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The form and classifications
the site's Malachi guide, src/components/book/guides/malachi/MalachiGuide.tsx, the six disputations table, disputations II to IV.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Carl Friedrich Keil, The Twelve Minor Prophets; Edward Bouverie Pusey, The Minor Prophets: A Commentary; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jamieson, Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament; John Wesley, Explanatory Notes upon the Old Testament and Matthew Henry, Commentary on the Whole Bible.