Malachi 2:17
Verse
Context
Judah’s Unfaithfulness
16“For I hate divorce,” says the LORD, the God of Israel. “He who divorces his wife covers his garment with violence,” says the LORD of Hosts. So guard yourselves in your spirit and do not break faith. 17You have wearied the LORD with your words; yet you ask, “How have we wearied Him?” By saying, “All who do evil are good in the sight of the LORD, and in them He delights,” or, “Where is the God of justice?”
Sermons
David Wilkerson
Alan Andrews
Charles E. Fuller
G. Campbell Morgan
Horatius BonarSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Ye weary Jehovah with your words, and say, Wherewith do we weary? In that ye say, Every evil-doer is good in the eyes of Jehovah, and He takes pleasure in them, or where is the God of judgment?" The persons who are introduced as speaking here are neither the pious Israelites, who were not only pressed down by the weight of their heavy afflictions, but indignant at the prosperity of their godless countrymen, and were thus impelled to give utterance to despairing complaints, and doubts as to the justice of God (Theodoret); nor a middle class between the truly pious and perfectly godless, consisting of those who were led by a certain instinctive need to adopt the faith inherited from the fathers, and sought to fulfil the commandments of the moral law of God, but the foundations of whose faith and piety were not deep enough for them humbly to submit themselves to the marvellous ways of God, so that whenever the dealings of God did not correspond to their expectations, they lost their faith in Him and turned their backs upon Him (Koehler). The whole of the contents of this section are opposed to the first assumption. Those who murmured against God were, according to Mal 3:7., such as had departed like the fathers from the law of God and defrauded God in the tithes and heave-offerings, and with whom those who feared God are contrasted in Mal 2:16. Moreover, the reproach brought against them in Mal 2:17, "Ye weary Jehovah with your words," and in Mal 3:13, "Your words put constraint upon me," show that they do not belong to the righteous, who, while bending under the burden of temptation, appear to have raised similar complaints; as we read for example in Psalm 37; 49, 73. The second view is precluded by the absence, not only of every trace of the nation being divided into three classes, but also of every indication that those who murmured thus had endeavoured to fulfil the commandments of the moral law of God. The answer of the Lord to this murmuring is addressed to the whole nation as one which had departed from His commandments, and defrauded God with the tithes and sacrifices (Mal 3:7-8). The judgment which they wanted to see would fall, according to Mal 3:5, upon the sorcerers, adulterers, and other gross sinners; and in Mal 3:16-18 the only persons distinguished from these are the truly righteous who remember the name of the Lord. It clearly follows from this, that the feelings expressed in Mal 2:17 and Mal 3:13 were not cherished by the whole nation without exception, but only by the great mass of the people, in contrast with whom the small handful of godly men formed a vanishing minority, which is passed over in the attack made upon the spirit prevailing in the nation. This disposition vents itself in the words: Every one who does evil is good in the eyes of God, and Jehovah takes pleasure in the wicked. By עשׂה רע the murmurers mean, not notorious sinners in their midst, but the heathen who enjoyed undisturbed prosperity. To give a reason for this fancy, they inquire, Where is the God of judgment? או, "or," i.e., if this be not the case, as in Job 16:3; Job 22:11, why does not God punish the ungodly heathen? why does He not interpose as judge, if He has no pleasure in the wicked? Such speeches as these the prophet calls הוגע, a wearying of God (cf. Isa 43:23-24).
Jamieson-Fausset-Brown Bible Commentary
wearied . . . Lord-- (Isa 43:24). This verse forms the transition to Mal 3:1, &c. The Jewish skeptics of that day said virtually, God delighteth in evil-doers (inferring this from the prosperity of the surrounding heathen, while they, the Jews, were comparatively not prosperous: forgetting that their attendance to minor and external duties did not make up for their neglect of the weightier duties of the law; for example, the duty they owed their wives, just previously discussed); or (if not) Where (is the proof that He is) the God of judgment? To this the reply (Mal 3:1) is, "The Lord whom ye seek, and whom as messenger of the covenant (that is, divine ratifier of God's covenant with Israel) ye delight in (thinking He will restore Israel to its proper place as first of the nations), shall suddenly come," not as a Restorer of Israel temporally, but as a consuming Judge against Jerusalem (Amo 5:18-20). The "suddenly" implies the unpreparedness of the Jews, who, to the last of the siege, were expecting a temporal deliverer, whereas a destructive judgment was about to destroy them. So skepticism shall be rife before Christ's second coming. He shall suddenly and unexpectedly come then also as a consuming Judge to unbelievers (Pe2 3:3-4). Then, too, they shall affect to seek His coming, while really denying it (Isa 5:19; Jer 17:15; Eze 12:22, Eze 12:27). Next: Malachi Chapter 3
John Gill Bible Commentary
Ye have wearied the Lord with your words,.... As well as with their actions; see Isa 43:24 this is said after the manner of men, they saying those things which were displeasing and provoking to him, and which he could not bear to hear; or otherwise weariness properly cannot be attributed to God: Yet ye say, Wherein have we wearied him? as if they were clear and innocent; or, as the Targum, "if ye should say"; though they might not express themselves in words in such an impudent manner; yet should they say so in their hearts, or supposing they should utter such words with their lips, out of the abundance of their evil hearts, the answer is ready: When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; which they concluded from the prosperity of the wicked, and the afflictions of the righteous; so murmuring at, and complaining of, the providence of God; he acting as if he delighted in wicked men, and as if they that did evil were the most grateful and acceptable to him: or, if this was not the case, Where is the God of judgment? why does he not arise and show himself to be a God that judgeth the earth, by taking vengeance on the wicked, and granting prosperity to his people? De Dieu takes these last words to be the words of the prophet, and thinks that is a particle of exclamation, and should be rendered "O"; and that the prophet expresses his wonder at the patience and longsuffering of God in bearing such impiety and blasphemy as before delivered. The Septuagint and Arabic versions are, "where is the God of righteousness?" either God the Father, who is righteous in all his ways, and faithful in the fulfilment of all his promises; or, Christ the Lord our righteousness, who was to come, and is come into this world for judgment, as well as to bring in an everlasting righteousness. This may be considered as a scoff of wicked men at the long delay of the Messiah's coming, when they expected outward prosperity and happiness; just as the scoffers in the last day will mock at the promise of his second coming, Pe2 3:3 and so the words, with which the next chapter begins Mal 3:1, are an answer to these. Next: Malachi Chapter 3
Tyndale Open Study Notes
2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern. 2:17 Malachi’s audience had wearied God by questioning his justice.
Malachi 2:17
Judah’s Unfaithfulness
16“For I hate divorce,” says the LORD, the God of Israel. “He who divorces his wife covers his garment with violence,” says the LORD of Hosts. So guard yourselves in your spirit and do not break faith. 17You have wearied the LORD with your words; yet you ask, “How have we wearied Him?” By saying, “All who do evil are good in the sight of the LORD, and in them He delights,” or, “Where is the God of justice?”
- Scripture
- Sermons
- Commentary
The Sin That Makes God Cry
By David Wilkerson3.6K41:12SinMAL 1:2MAL 2:11MAL 2:17MAL 3:7MAL 3:13MAL 3:16In this sermon, the preacher discusses how the people of God had become weary and bored with their worship and service. They doubted God's love for them and questioned where the evidence of His love was. As a result, they turned to wickedness and their actions became perverted. The preacher emphasizes that doubting God's love leads to taking matters into our own hands and opens the door for the enemy to come in. The sermon references the book of Malachi, where God confronts Israel for doubting His love and warns them of the consequences of their actions.
Brokenness
By Alan Andrews1.6K1:09:26BrokennessISA 50:10MAL 1:6MAL 1:13MAL 2:14MAL 2:17MAL 3:7MAL 3:13PHP 2:1In this sermon, the speaker discusses three themes: brokenness, integrity, and clarity of vision. He emphasizes the importance of experiencing brokenness in order to effectively minister to others who are broken. The speaker shares personal experiences, including the ordeal with his own daughter, which taught him about coping with injustices and letting go of the need to be right. He also highlights the significance of seeking clarity of direction from God as leaders. The speaker encourages listeners to listen to God and be open to change in order to fulfill God's purpose.
Eight Questions
By Charles E. Fuller1.6K50:46QuestionsPSA 116:12MAL 1:6MAL 2:14MAL 2:17MAT 6:332CO 5:21HEB 9:22In this sermon transcript, Reverend Fuller shares several testimonies from individuals who have been impacted by his preaching. One person expresses gratitude for the sincerity and spiritual warmth of his program, which has stirred their heart and brought them to tears. Another person, a shut-in, shares how they have found peace and accepted Jesus as their personal savior through listening to Reverend Fuller's messages on the radio. Lastly, a young sergeant in Korea credits Reverend Fuller's prayers and literature for helping him find strength and guidance during difficult times in the war. Throughout the sermon, Reverend Fuller references the book of Malachi and highlights the low spiritual level prevalent in that time, as well as the importance of honoring and reverencing God. He also encourages listeners to show their appreciation for God's blessings by actively participating in spreading the gospel.
The Complaints of Jehovah
By G. Campbell Morgan0Accountability to GodWorshipJOB 13:15MAL 1:6MAL 1:10MAL 1:13MAL 2:17MAL 3:8MAL 3:13MAT 5:23LUK 21:1G. Campbell Morgan addresses the seven complaints of God against His people, emphasizing their formalism and self-satisfaction. He highlights issues such as profanity, sacrilege, greed, weariness in service, treason against God's covenant, robbery from God, and blasphemy. The people respond to God's accusations with indifference, asking 'Wherein?' Morgan stresses that true worship requires honor and fear of God, and that offerings must come from a place of genuine sacrifice rather than obligation. He warns against the dangers of treating God with contempt through insincere worship and the consequences of excusing sin.
Wearying Jehovah With Our Words.
By Horatius Bonar0God's PatienceThe Power of WordsISA 7:13MAL 2:17MAT 12:36ROM 2:6JAS 1:22Horatius Bonar addresses the issue of how humanity has wearied the Lord with their words, questioning His justice and expressing disbelief in His judgment. He emphasizes that God is not wearied by mere words but by insincerity, carelessness, and the denial of moral distinctions. Bonar highlights the profound patience of God, who bears with humanity's faults and longs for their repentance, despite the weariness caused by their hollow words and questions. He warns against the dangers of disbelief and the consequences of failing to recognize God's impending judgment. Ultimately, Bonar calls for a sincere relationship with God, urging believers to be mindful of their words and actions.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Ye weary Jehovah with your words, and say, Wherewith do we weary? In that ye say, Every evil-doer is good in the eyes of Jehovah, and He takes pleasure in them, or where is the God of judgment?" The persons who are introduced as speaking here are neither the pious Israelites, who were not only pressed down by the weight of their heavy afflictions, but indignant at the prosperity of their godless countrymen, and were thus impelled to give utterance to despairing complaints, and doubts as to the justice of God (Theodoret); nor a middle class between the truly pious and perfectly godless, consisting of those who were led by a certain instinctive need to adopt the faith inherited from the fathers, and sought to fulfil the commandments of the moral law of God, but the foundations of whose faith and piety were not deep enough for them humbly to submit themselves to the marvellous ways of God, so that whenever the dealings of God did not correspond to their expectations, they lost their faith in Him and turned their backs upon Him (Koehler). The whole of the contents of this section are opposed to the first assumption. Those who murmured against God were, according to Mal 3:7., such as had departed like the fathers from the law of God and defrauded God in the tithes and heave-offerings, and with whom those who feared God are contrasted in Mal 2:16. Moreover, the reproach brought against them in Mal 2:17, "Ye weary Jehovah with your words," and in Mal 3:13, "Your words put constraint upon me," show that they do not belong to the righteous, who, while bending under the burden of temptation, appear to have raised similar complaints; as we read for example in Psalm 37; 49, 73. The second view is precluded by the absence, not only of every trace of the nation being divided into three classes, but also of every indication that those who murmured thus had endeavoured to fulfil the commandments of the moral law of God. The answer of the Lord to this murmuring is addressed to the whole nation as one which had departed from His commandments, and defrauded God with the tithes and sacrifices (Mal 3:7-8). The judgment which they wanted to see would fall, according to Mal 3:5, upon the sorcerers, adulterers, and other gross sinners; and in Mal 3:16-18 the only persons distinguished from these are the truly righteous who remember the name of the Lord. It clearly follows from this, that the feelings expressed in Mal 2:17 and Mal 3:13 were not cherished by the whole nation without exception, but only by the great mass of the people, in contrast with whom the small handful of godly men formed a vanishing minority, which is passed over in the attack made upon the spirit prevailing in the nation. This disposition vents itself in the words: Every one who does evil is good in the eyes of God, and Jehovah takes pleasure in the wicked. By עשׂה רע the murmurers mean, not notorious sinners in their midst, but the heathen who enjoyed undisturbed prosperity. To give a reason for this fancy, they inquire, Where is the God of judgment? או, "or," i.e., if this be not the case, as in Job 16:3; Job 22:11, why does not God punish the ungodly heathen? why does He not interpose as judge, if He has no pleasure in the wicked? Such speeches as these the prophet calls הוגע, a wearying of God (cf. Isa 43:23-24).
Jamieson-Fausset-Brown Bible Commentary
wearied . . . Lord-- (Isa 43:24). This verse forms the transition to Mal 3:1, &c. The Jewish skeptics of that day said virtually, God delighteth in evil-doers (inferring this from the prosperity of the surrounding heathen, while they, the Jews, were comparatively not prosperous: forgetting that their attendance to minor and external duties did not make up for their neglect of the weightier duties of the law; for example, the duty they owed their wives, just previously discussed); or (if not) Where (is the proof that He is) the God of judgment? To this the reply (Mal 3:1) is, "The Lord whom ye seek, and whom as messenger of the covenant (that is, divine ratifier of God's covenant with Israel) ye delight in (thinking He will restore Israel to its proper place as first of the nations), shall suddenly come," not as a Restorer of Israel temporally, but as a consuming Judge against Jerusalem (Amo 5:18-20). The "suddenly" implies the unpreparedness of the Jews, who, to the last of the siege, were expecting a temporal deliverer, whereas a destructive judgment was about to destroy them. So skepticism shall be rife before Christ's second coming. He shall suddenly and unexpectedly come then also as a consuming Judge to unbelievers (Pe2 3:3-4). Then, too, they shall affect to seek His coming, while really denying it (Isa 5:19; Jer 17:15; Eze 12:22, Eze 12:27). Next: Malachi Chapter 3
John Gill Bible Commentary
Ye have wearied the Lord with your words,.... As well as with their actions; see Isa 43:24 this is said after the manner of men, they saying those things which were displeasing and provoking to him, and which he could not bear to hear; or otherwise weariness properly cannot be attributed to God: Yet ye say, Wherein have we wearied him? as if they were clear and innocent; or, as the Targum, "if ye should say"; though they might not express themselves in words in such an impudent manner; yet should they say so in their hearts, or supposing they should utter such words with their lips, out of the abundance of their evil hearts, the answer is ready: When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; which they concluded from the prosperity of the wicked, and the afflictions of the righteous; so murmuring at, and complaining of, the providence of God; he acting as if he delighted in wicked men, and as if they that did evil were the most grateful and acceptable to him: or, if this was not the case, Where is the God of judgment? why does he not arise and show himself to be a God that judgeth the earth, by taking vengeance on the wicked, and granting prosperity to his people? De Dieu takes these last words to be the words of the prophet, and thinks that is a particle of exclamation, and should be rendered "O"; and that the prophet expresses his wonder at the patience and longsuffering of God in bearing such impiety and blasphemy as before delivered. The Septuagint and Arabic versions are, "where is the God of righteousness?" either God the Father, who is righteous in all his ways, and faithful in the fulfilment of all his promises; or, Christ the Lord our righteousness, who was to come, and is come into this world for judgment, as well as to bring in an everlasting righteousness. This may be considered as a scoff of wicked men at the long delay of the Messiah's coming, when they expected outward prosperity and happiness; just as the scoffers in the last day will mock at the promise of his second coming, Pe2 3:3 and so the words, with which the next chapter begins Mal 3:1, are an answer to these. Next: Malachi Chapter 3
Tyndale Open Study Notes
2:17–3:5 Malachi’s fourth message concerns the disparity between God’s justice and human justice (2:17). If the book of Malachi were a courtroom drama, the fourth message would be the formal indictment against Judah. Malachi indicts dutiful but heartless religiosity (see 3:14) that acts contrary to God’s justice; he appeals for honesty and genuine social concern. 2:17 Malachi’s audience had wearied God by questioning his justice.