Malachi 2:9
Malachi 2:9 in Multiple Translations
“So I in turn have made you despised and humiliated before all the people, because you have not kept My ways, but have shown partiality in matters of the law.”
Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.
Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have had respect of persons in the law.
And so I have taken away your honour and made you low before all the people, even as you have not kept my ways, and have given no thought to me in using the law.
So I have destroyed any respect you had, and humiliated you before all the people. For you have not kept my ways, and have shown favoritism in what you teach.
Therefore haue I also made you to be despised, and vile before all the people, because yee kept not my wayes, but haue beene partiall in the Lawe.
And I also, I have made you despised and low before all the people, Because ye are not keeping My ways, And are accepting persons in the law.
“Therefore I have also made you contemptible and wicked before all the people, according to the way you have not kept my ways, but have had respect for persons in the law.
Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.
Therefore have I also made you contemptible, and base before all people, as you have not kept my ways, and have accepted persons in the law.
Therefore I have caused all the people to despise you, and I have caused you to be humiliated, because you have not obeyed me. When you teach people my commands, you do not treat all people equally.”
Berean Amplified Bible — Malachi 2:9
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Malachi 2:9 Interlinear (Deep Study)
BIB
HEB
וְ/גַם
אֲנִ֞י
נָתַ֧תִּי
אֶתְ/כֶ֛ם
נִבְזִ֥ים
וּ/שְׁפָלִ֖ים
לְ/כָל
הָ/עָ֑ם
כְּ/פִ֗י
אֲשֶׁ֤ר
אֵֽינְ/כֶם֙
שֹׁמְרִ֣ים
אֶת
דְּרָכַ֔/י
וְ/נֹשְׂאִ֥ים
פָּנִ֖ים
בַּ/תּוֹרָֽה
וְ/גַם
gam
H1571
also
Conj | DirObjM
אֲנִ֞י
ʼănîy
H589
I
Pron
נָתַ֧תִּי
nâthan
H5414
to give
V-Qal-Perf-1cs
אֶתְ/כֶ֛ם
ʼêth
H853
Obj.
DirObjM | Suff
נִבְזִ֥ים
bâzâh
H959
to despise
V-Niphal-Inf-c
וּ/שְׁפָלִ֖ים
shâphâl
H8217
low
Conj | Adj
לְ/כָל
kôl
H3605
all
Prep | N-ms
הָ/עָ֑ם
ʻam
H5971
Amaw
Art | N-ms
כְּ/פִ֗י
peh
H6310
lip
Prep | N-ms
אֲשֶׁ֤ר
ʼăsher
H834
which
Rel
אֵֽינְ/כֶם֙
ʼayin
H369
nothing
Part | Suff
שֹׁמְרִ֣ים
shâmar
H8104
to keep
V-Qal
אֶת
ʼêth
H853
Obj.
DirObjM
דְּרָכַ֔/י
derek
H1870
way
N-cp | Suff
וְ/נֹשְׂאִ֥ים
nâsâʼ
H5375
to lift
Conj | V-Qal
פָּנִ֖ים
pânîym
H6440
face
N-cp
בַּ/תּוֹרָֽה
tôwrâh
H8451
instruction
Prep | N-fs
Hebrew Word Study
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Hebrew Word Reference — Malachi 2:9
וְ/גַם
gam
H1571
"also"
Conj | DirObjM
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Definition: 1) also, even, indeed, moreover, yea 1a) also, moreover (giving emphasis) 1b) neither, neither...nor (with negative) 1c) even (for stress) 1d) indeed, yea (introducing climax) 1e) also (of correspondence or retribution) 1f) but, yet, though (adversative) 1g) even, yea, yea though (with 'when' in hypothetical case) 2) (TWOT) again, alike
Usage: Occurs in 661 OT verses. KJV: again, alike, also, (so much) as (soon), both (so)...and, but, either...or, even, for all, (in) likewise (manner), moreover, nay...neither, one, then(-refore), though, what, with, yea. See also: Genesis 3:6; Exodus 19:9; 1 Samuel 14:21.
אֲנִ֞י
ʼănîy
H589
"I"
Pron
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Definition: I (first pers. sing. -usually used for emphasis)
Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.
נָתַ֧תִּי
nâthan
H5414
"to give"
V-Qal-Perf-1cs
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon
Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.
אֶתְ/כֶ֛ם
ʼêth
H853
"Obj."
DirObjM | Suff
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
נִבְזִ֥ים
bâzâh
H959
"to despise"
V-Niphal-Inf-c
To despise or hold in contempt, as seen in Proverbs where it warns against despising wisdom. It can also mean to be despised or worthless, as in the case of a vile person.
Definition: 1) to despise, hold in contempt, disdain 1a) (Qal) to despise, regard with contempt 1b) (Niphal) 1b1) to be despised 1b2) to be despicable 1b3) to be vile, worthless 1c) (Hiphil) to cause to despise Also means: ba.zoh (בָּזֹה "to despise" H0960)
Usage: Occurs in 41 OT verses. KJV: despise, disdain, contemn(-ptible), [phrase] think to scorn, vile person. See also: Genesis 25:34; Psalms 102:18; Psalms 15:4.
וּ/שְׁפָלִ֖ים
shâphâl
H8217
"low"
Conj | Adj
This word means to be low or humble, either in physical height or in social status, often used to describe someone's character or condition. It appears in various forms throughout the Old Testament, such as in Psalms and Proverbs. It signifies a lack of pride or arrogance.
Definition: 1) low, humble 1a) low (in height) 1b) low (in station), humble (of condition or spirit) 1c) humiliated 1d) lowly (as subst)
Usage: Occurs in 18 OT verses. KJV: base(-st), humble, low(-er, -ly). See also: Leviticus 13:20; Ecclesiastes 12:4; Psalms 138:6.
לְ/כָל
kôl
H3605
"all"
Prep | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
הָ/עָ֑ם
ʻam
H5971
"Amaw"
Art | N-ms
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
כְּ/פִ֗י
peh
H6310
"lip"
Prep | N-ms
In the Bible, this Hebrew word refers to the mouth, lips, or edge of something, and can also mean a portion or side of something. It is often used to describe speech or the act of speaking. This word appears in various forms, such as mouth, lip, or edge.
Definition: : lip/mouth peh 1) mouth 1a) mouth (of man) 1b) mouth (as organ of speech) 1c) mouth (of animals) 1d) mouth, opening, orifice (of a well, river, etc) 1e) extremity, end pim 2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
Usage: Occurs in 460 OT verses. KJV: accord(-ing as, -ing to), after, appointment, assent, collar, command(-ment), [idiom] eat, edge, end, entry, [phrase] file, hole, [idiom] in, mind, mouth, part, portion, [idiom] (should) say(-ing), sentence, skirt, sound, speech, [idiom] spoken, talk, tenor, [idiom] to, [phrase] two-edged, wish, word. See also: Genesis 4:11; Deuteronomy 21:17; Ezra 9:11.
אֲשֶׁ֤ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
אֵֽינְ/כֶם֙
ʼayin
H369
"nothing"
Part | Suff
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of
Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.
שֹׁמְרִ֣ים
shâmar
H8104
"to keep"
V-Qal
To keep or obey means to protect, attend to, or guard something, like keeping a promise or watching over someone, as seen in the commands to observe the Sabbath.
Definition: : obey/observe 1) to keep, guard, observe, give heed 1a) (Qal) 1a1) to keep, have charge of 1a2) to keep, guard, keep watch and ward, protect, save life 1a2a) watch, watchman (participle) 1a3) to watch for, wait for 1a4) to watch, observe 1a5) to keep, retain, treasure up (in memory) 1a6) to keep (within bounds), restrain 1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow) 1a8) to keep, preserve, protect 1a9) to keep, reserve 1b) (Niphal) 1b1) to be on one's guard, take heed, take care, beware 1b2) to keep oneself, refrain, abstain 1b3) to be kept, be guarded 1c) (Piel) to keep, pay heed 1d) (Hithpael) to keep oneself from
Usage: Occurs in 440 OT verses. KJV: beward, be circumspect, take heed (to self), keep(-er, self), mark, look narrowly, observe, preserve, regard, reserve, save (self), sure, (that lay) wait (for), watch(-man). See also: Genesis 2:15; Deuteronomy 11:1; 1 Kings 14:8.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
דְּרָכַ֔/י
derek
H1870
"way"
N-cp | Suff
Derek refers to a road or path, and can also mean a way of life or manner of action. It is often used to describe a journey or direction, and can be used figuratively to describe a person's character or moral path.
Definition: : road/route 1) way, road, distance, journey, manner 1a) road, way, path 1b) journey 1c) direction 1d) manner, habit, way 1e) of course of life (fig.) 1f) of moral character (fig.)
Usage: Occurs in 626 OT verses. KJV: along, away, because of, [phrase] by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever). See also: Genesis 3:24; Deuteronomy 28:29; 1 Kings 15:34.
וְ/נֹשְׂאִ֥ים
nâsâʼ
H5375
"to lift"
Conj | V-Qal
In the Bible, this Hebrew word means to lift or raise something, and it's used in many ways, like lifting a burden or raising someone's status. It appears in books like Genesis and Isaiah, often talking about God lifting people up. It's about supporting or carrying something or someone.
Definition: : raise/take_up 1) to lift, bear up, carry, take 1a) (Qal) 1a1) to lift, lift up 1a2) to bear, carry, support, sustain, endure 1a3) to take, take away, carry off, forgive 1b) (Niphal) 1b1) to be lifted up, be exalted 1b2) to lift oneself up, rise up 1b3) to be borne, be carried 1b4) to be taken away, be carried off, be swept away 1c) (Piel) 1c1) to lift up, exalt, support, aid, assist 1c2) to desire, long (fig.) 1c3) to carry, bear continuously 1c4) to take, take away 1d) (Hithpael) to lift oneself up, exalt oneself 1e) (Hiphil) 1e1) to cause one to bear (iniquity) 1e2) to cause to bring, have brought
Usage: Occurs in 609 OT verses. KJV: accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable ([phrase] man), lade, lay, lift (self) up, lofty, marry, magnify, [idiom] needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, [phrase] swear, take (away, up), [idiom] utterly, wear, yield. See also: Genesis 4:13; Numbers 4:2; 1 Samuel 14:3.
פָּנִ֖ים
pânîym
H6440
"face"
N-cp
This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.
Definition: : face 1) face 1a) face, faces 1b) presence, person 1c) face (of seraphim or cherubim) 1d) face (of animals) 1e) face, surface (of ground) 1f) as adv of loc/temp 1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before 1g) with prep 1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
Usage: Occurs in 1891 OT verses. KJV: [phrase] accept, a-(be-) fore(-time), against, anger, [idiom] as (long as), at, [phrase] battle, [phrase] because (of), [phrase] beseech, countenance, edge, [phrase] employ, endure, [phrase] enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, [idiom] him(-self), [phrase] honourable, [phrase] impudent, [phrase] in, it, look(-eth) (-s), [idiom] me, [phrase] meet, [idiom] more than, mouth, of, off, (of) old (time), [idiom] on, open, [phrase] out of, over against, the partial, person, [phrase] please, presence, propect, was purposed, by reason of, [phrase] regard, right forth, [phrase] serve, [idiom] shewbread, sight, state, straight, [phrase] street, [idiom] thee, [idiom] them(-selves), through ([phrase] -out), till, time(-s) past, (un-) to(-ward), [phrase] upon, upside ([phrase] down), with(-in, [phrase] -stand), [idiom] ye, [idiom] you. See also: Genesis 1:2; Genesis 43:31; Exodus 30:16.
בַּ/תּוֹרָֽה
tôwrâh
H8451
"instruction"
Prep | N-fs
The Hebrew word for instruction or law, referring to the Ten Commandments or the first five books of the Bible, guiding human behavior and moral code.
Definition: 1) law, direction, instruction 1a) instruction, direction (human or divine) 1a1) body of prophetic teaching 1a2) instruction in Messianic age 1a3) body of priestly direction or instruction 1a4) body of legal directives 1b) law 1b1) law of the burnt offering 1b2) of special law, codes of law 1c) custom, manner 1d) the Deuteronomic or Mosaic Law
Usage: Occurs in 213 OT verses. KJV: law. See also: Genesis 26:5; Nehemiah 8:7; Psalms 1:2.
Study Notes — Malachi 2:9
Show Verse Quote Highlights
- Context
- Cross References
- Malachi 2:9 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Malachi 2:9
- Jamieson-Fausset-Brown on Malachi 2:9
- Matthew Poole's Commentary on Malachi 2:9
- Trapp's Commentary on Malachi 2:9
- Ellicott's Commentary on Malachi 2:9
- Adam Clarke's Commentary on Malachi 2:9
- Cambridge Bible on Malachi 2:9
- Barnes' Notes on Malachi 2:9
- Whedon's Commentary on Malachi 2:9
- Sermons on Malachi 2:9
Context — A Warning to the Priests
7For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts.
8But you have departed from the way, and your instruction has caused many to stumble. You have violated the covenant of Levi,” says the LORD of Hosts.
9“So I in turn have made you despised and humiliated before all the people, because you have not kept My ways, but have shown partiality in matters of the law.”
10Do we not all have one Father? Did not one God create us? Why then do we break faith with one another so as to profane the covenant of our fathers? 11Judah has broken faith; an abomination has been committed in Israel and in Jerusalem. For Judah has profaned the LORD’s beloved sanctuary by marrying the daughter of a foreign god.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 2:30 | Therefore, the LORD, the God of Israel, declares: ‘I did indeed say that your house and the house of your father would walk before Me forever. But now the LORD declares: Far be it from Me! For I will honor those who honor Me, but those who despise Me will be disdained. |
| 2 | Deuteronomy 1:17 | Show no partiality in judging; hear both small and great alike. Do not be intimidated by anyone, for judgment belongs to God. And bring to me any case too difficult for you, and I will hear it.” |
| 3 | Matthew 19:17–18 | “Why do you ask Me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, keep the commandments.” “Which ones?” the man asked. Jesus answered, “‘Do not murder, do not commit adultery, do not steal, do not bear false witness, |
| 4 | Micah 3:6–7 | Therefore night will come over you without visions, and darkness without divination. The sun will set on these prophets, and the daylight will turn black over them. Then the seers will be ashamed and the diviners will be disgraced. They will all cover their mouths because there is no answer from God.” |
| 5 | Galatians 2:6 | But as for the highly esteemed—whatever they were makes no difference to me; God does not show favoritism —those leaders added nothing to me. |
| 6 | 1 Kings 22:28 | But Micaiah replied, “If you ever return safely, the LORD has not spoken through me.” Then he added, “Take heed, all you people!” |
| 7 | Mark 7:8–14 | You have disregarded the commandment of God to keep the tradition of men. ” He went on to say, “You neatly set aside the command of God to maintain your own tradition. For Moses said, ‘Honor your father and your mother’ and ‘Anyone who curses his father or mother must be put to death.’ But you say that if a man says to his father or mother, ‘Whatever you would have received from me is Corban’ (that is, a gift devoted to God), he is no longer permitted to do anything for his father or mother. Thus you nullify the word of God by the tradition you have handed down. And you do so in many such matters.” Once again Jesus called the crowd to Him and said, “All of you, listen to Me and understand: |
| 8 | Matthew 5:43–44 | You have heard that it was said, ‘Love your neighbor’ and ‘Hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, |
| 9 | Luke 11:42 | Woe to you Pharisees! You pay tithes of mint, rue, and every herb, but you disregard justice and the love of God. You should have practiced the latter without neglecting the former. |
| 10 | Malachi 2:8 | But you have departed from the way, and your instruction has caused many to stumble. You have violated the covenant of Levi,” says the LORD of Hosts. |
Malachi 2:9 Summary
This verse means that when we don't follow God's ways and show favoritism to certain people, He will make us feel ashamed and humble in front of everyone. This is because God wants us to love and treat all people with fairness and respect, as seen in Matthew 22:39. By keeping God's laws and being fair to all, we can avoid feeling ashamed and instead live a life that honors Him, as stated in Proverbs 10:9. We should strive to follow God's ways and treat all people with kindness and respect, just as He does.
Frequently Asked Questions
What does it mean to 'show partiality in matters of the law'?
This phrase refers to the act of favoring certain individuals or groups over others when interpreting or applying God's laws, rather than treating all people equally and justly, as seen in Leviticus 19:15 and Deuteronomy 1:17.
How does God feel about the priests showing partiality?
God is displeased with the priests for showing partiality, as it violates His command to love and treat all people with fairness and respect, as stated in Leviticus 19:18 and Matthew 22:39.
What is the consequence of not keeping God's ways?
According to Malachi 2:9, the consequence of not keeping God's ways is to be made despised and humiliated before all people, a consequence that can also be seen in Proverbs 10:9 and Isaiah 2:11.
Is this verse only applicable to priests?
While this verse specifically addresses the priests, the principle of keeping God's ways and not showing partiality is applicable to all believers, as seen in Romans 2:11 and James 2:1-9.
Reflection Questions
- What are some ways that I may be showing partiality in my own life, and how can I work to treat all people with fairness and respect?
- How can I ensure that I am keeping God's ways and not violating His laws, as stated in Psalm 119:1-8?
- What does it mean to be 'despised and humiliated' before all people, and how can I avoid this consequence in my own life?
- How can I apply the principle of fairness and equality to my relationships with others, as seen in Galatians 3:28?
Gill's Exposition on Malachi 2:9
Therefore have I also made you contemptible and base,.... When their city and temple were destroyed by the Romans, and they were carried captive by them, and became a taunt and a proverb in all
Jamieson-Fausset-Brown on Malachi 2:9
My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name.
Matthew Poole's Commentary on Malachi 2:9
Therefore, because you have corrupted the covenant of Levi, and have dishonoured me, and made my sacrifices contemptible, have I also made you contemptible and base; I have left you under the contempt of the people, who think basely of you, as you deserve; you have dishonoured me, and I have made, and will make, good my word, you shall be lightly esteemed. Before all the people; there are none but account you an unworthy, unthankful, profane, and unjust generation, neither fit to serve God nor guide man. According as ye have not kept my ways; your punishment is as your sin; you forsook the law of God, and made his table and his bread contemptible, now I make you contemptible; you were weary of my service, and the people age weary of such priests. But have been partial in the law; you have perverted the law to please great men, or to favour yourselves; or, to speak all in few words, you have declined the true judgment of God’ s law to serve some unworthy design or other. so that none could be sure of a right interpretation, or of a just judgment, or of a safe and sure direction from you. Therefore, because you have corrupted the covenant of Levi, and have dishonoured me, and made my sacrifices contemptible, But have been partial in the law; you have perverted the law to please great men, or to favour yourselves; or, to speak all in few words, you have declined the true judgment of God’ s law to serve some unworthy design or other. so that none could be sure of a right interpretation, or of a just judgment, or of a safe and sure direction from you.
Trapp's Commentary on Malachi 2:9
Malachi 2:9 Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.Ver. 9. Therefore have I also made you contemptible, and base] And so have cried quittance with you and returned you your own with usury. God loves to retaliate, and to proportion jealousy to jealousy, provocation to provocation, Deuteronomy 32:21, frowardness to frowardness, Psalms 18:26, contrariety to contrariety, Leviticus 26:18; Leviticus 26:21, contempt to contempt, 1 Samuel 2:30, and here. How these unworthy priests had slighted God, and exposed his name and service to contempt and obloquy, hath been before set forth sufficiently. And now it is come home to them. It was threatened before, Malachi 2:3, and now it is executed. Graceless men are apt to imagine that God threateneth in terrorem in fear only; and are ready, with those miscreants in the Gospel, to say, God forbid; we hope he will be better than his word, and not be so unmerciful as the preachers would make him. They believe the predictions of Scripture but as they believe the predictions of an almanack, which saith, such a day will be rain, and such a day wind; men think it may come to pass, and it may be not. But shall God say the word, and not see it fulfilled? Is not his dicere to say his facere? do do, his word his deed?
Yea, doth be not sometimes, dicto citius, by saying more quickly, break out upon his enemies, as he did upon Nadab and Abihu, Nebuchadnezzar, Herod, &c. God had poured contempt already upon these degenerate priests. And the like he had threatened to those, Jeremiah 23:40 : see Micah 3:7 Zechariah 13:4. Ribera upon this text bewails the business in their Romish clergy, now become despicable by reason of their evil manners. Petrarch complained long before that the stench of that sink, the court of Rome, was come up to heaven. Erasmus laid them open in their colours, and did them more mischief iocando, by his jeering and jesting at them, than Luther did stomachando, by dry blows and invectives, as one well observeth. He made the world look up that had been long lulled asleep, and take notice of the truth of that which Chrysostom had long before discovered and lamented: Multi sacerdotes, et pauci sacerdotes; multi in nomine, pauci in opera. There are many priests, and yet but few many so in name, few so indeed. Fie on such rascal ribalds, said the excommunicated barons in King John’ s time (in their declaration), concerning the Pope and his Cardinals, and yet they were no Protestants. No more are the Venetians; and yet how they slight their Pope (who is now, like the cuckoo in June, heard, but not regarded, by them) is sufficiently manifested by their manifestos to the Christian world.
Ellicott's Commentary on Malachi 2:9
(9) Therefore.—I am no longer bound by the covenant I made with the tribe of Levi, and, instead of “life and peace,” I give you contempt, &c. In the law—i.e., in the administration of justice. The authority of the priests, Levites, and of the judges of the day, in all matters ceremonial and civil, is expressly inculcated by Deuteronomy 17:8-13. It was in accordance with this passage that our Lord said (Matthew 23:2): “The scribes and Pharisees sit in Moses’ seat; all, therefore, whatsoever they bid you observe, that observe and do,” &c.
Adam Clarke's Commentary on Malachi 2:9
Verse 9. Therefore have I also made you contemptible] The people despised you because they saw that you acted contrary to your functions. This has happened repeatedly since, to several classes of priests. Not maintaining, by purity of life and soundness of doctrine, the dignity of the ministerial function, they became contemptible before the people; their meager preaching was disregarded, and their persons at last cast out as a general loathing to the universe! See what happened to the truly abominable priesthood of France and Rome 1796-8. They were the sole cause of that infidelity that brought about the revolution. They are now partially restored; and are endeavouring to supply by grimace, paltry superstition, and jesuitical cunning, what they want in purity of morals, soundness of doctrine, and unction from God. They must mend, or look for another revolution. Mankind will no longer put up with the chaff of puerile and fanatical ceremonies in place of the wheat of God's word and worship.
Cambridge Bible on Malachi 2:9
9. been partial] Lit. had respect of persons. R.V.
Barnes' Notes on Malachi 2:9
Therefore have I made you contemptible - They had said in their hearts Malachi 1:7, “The table of the Lord is contemptible.” So God would requite them “measure for measure.” Yet not only so, but in
Whedon's Commentary on Malachi 2:9
9. He must cut them off, though the covenant itself must continue; a priesthood of a different character must be substituted (see on Malachi 2:4).
Sermons on Malachi 2:9
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Malachi 2:9 by Chuck Smith | Chuck Smith addresses the spiritual condition of the people of Israel after their return from captivity, emphasizing their lack of reverence for God and the corruption among the pr |
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The Power of God's Presence by David Wilkerson | In this sermon, the preacher emphasizes the importance of seeking God's presence and experiencing His glory. He leads the congregation in a prayer of surrender and asks the Holy Sp |
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The Man God Tore Apart by Leonard Ravenhill | In this sermon, the preacher expresses deep sorrow and concern for the state of the nation. He emphasizes that God's mercy and patience are running out, as they have crucified Jesu |
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Grace to the Humble (Kannada) by Zac Poonen | This sermon emphasizes the importance of humility before God, highlighting that God gives grace to the humble and exalts those who submit to His mighty hand. It contrasts Old Testa |
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God Honours Those Who Honour Him by Zac Poonen | In this sermon, the speaker emphasizes the importance of living a life that reflects the character of God. He encourages the audience to look at Jesus as an example in various area |
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(Beginning a New Year) the Spirit and the Throne by Zac Poonen | Zac Poonen emphasizes the necessity of being lifted by the Holy Spirit to truly understand God's Word and experience His fullness. He reflects on Revelation 4:1, where John is call |
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(Youth Conference 2006) Be Faithful in These Little Matters by Zac Poonen | In this sermon, the speaker reflects on the idea that our lives are predetermined by God. He shares a personal anecdote about how he believes angels intervened to protect him on th |