Maleakhi 2:17

Resistance to the Lord through Self-deceit

2:17 You have wearied the Lord with your words. But you say, “How have we wearied him?” Because you say, “Everyone who does evil is good in the Lord’s opinion, ¹  and he delights in them,” or “Where is the God of justice?”

Maleakhi 3:8-14

3:8 Can a person rob ²  God? You indeed are robbing me, but you say, ‘How are we robbing you?’ In tithes and contributions! ³  3:9 You are bound for judgment ⁴  because you are robbing me – this whole nation is guilty. ⁵ 

3:10 “Bring the entire tithe into the storehouse ⁶  so that there may be food in my temple. Test me in this matter,” says the Lord who rules over all, “to see if I will not open for you the windows of heaven and pour out for you a blessing until there is no room for it all. 3:11 Then I will stop the plague ⁷  from ruining your crops, ⁸  and the vine will not lose its fruit before harvest,” says the Lord who rules over all. 3:12 “All nations will call you happy, for you indeed will live in ⁹  a delightful land,” says the Lord who rules over all.

Resistance to the Lord through Self-sufficiency

3:13 “You have criticized me sharply,” ¹⁰  says the Lord, “but you ask, ‘How have we criticized you?’ 3:14 You have said, ‘It is useless to serve God. How have we been helped ¹¹  by keeping his requirements and going about like mourners before the Lord who rules over all? ¹² 

[2:17]  ¹ tn Heb “in the eyes of the Lord.”

[3:8]  ² tc The LXX presupposes an underlying Hebrew text of עָקַב (’aqav, “deceive”), a metathesis of קָבַע (qava’, “rob”), in all four uses of the verb here (vv. 8-9). The intent probably is to soften the impact of “robbing” God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions).

[3:8]  ³ sn The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21-24).

[3:9]  ⁴ tn Heb “cursed with a curse” that is, “under a curse” (so NIV, NLT, CEV).

[3:9]  ⁵ tn The phrase “is guilty” is not present in the Hebrew text but is implied, and has been supplied in the translation for clarification and stylistic reasons.

[3:10]  ⁶ tn The Hebrew phrase בֵּית הָאוֹצָר (bet ha’otsar, here translated “storehouse”) refers to a kind of temple warehouse described more fully in Nehemiah (where the term לִשְׁכָּה גְדוֹלָה [lishkah gÿdolah, “great chamber”] is used) as a place for storing grain, frankincense, temple vessels, wine, and oil (Neh 13:5). Cf. TEV “to the Temple.”

[3:11]  ⁷ tn Heb “the eater” (אֹכֵל, ’okhel), a general term for any kind of threat to crops and livelihood. This is understood as a reference to a locust plague by a number of English versions: NAB, NRSV “the locust”; NIV “pests”; NCV, TEV “insects.”

[3:11]  ⁸ tn Heb “and I will rebuke for you the eater and it will not ruin for you the fruit of the ground.”

[3:12]  ⁹ tn Heb “will be” (so NAB, NRSV); TEV “your land will be a good place to live in.”

[3:13]  ¹⁰ tn Heb “your words are hard [or “strong”] against me”; cf. NIV “said harsh things against me”; TEV, NLT “said terrible things about me.”

[3:14]  ¹¹ tn Heb “What [is the] profit”; NIV “What did we gain.”

[3:14]  ¹² sn The people’s public display of self-effacing piety has gone unrewarded by the Lord. The reason, of course, is that it was blatantly hypocritical.