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And now, O priests, this command is for you. ²If you will not listen, if you will not lay it to heart to give glory to my name, says the L ord of hosts, then I will send the curse on you and I will curse your blessings; indeed I have already cursed them, because you do not lay it to heart. ³I will rebuke your offspring, and spread dung on your faces, the dung of your offerings, and I will put you out of my presence.

⁴ Know, then, that I have sent this command to you, that my covenant with Levi may hold, says the L ord of hosts. ⁵My covenant with him was a covenant of life and well-being, which I gave him; this called for reverence, and he revered me and stood in awe of my name. ⁶True instruction was in his mouth, and no wrong was found on his lips. He walked with me in integrity and uprightness, and he turned many from iniquity. ⁷For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the L ord of hosts. ⁸But you have turned aside from the way; you have caused many to stumble by your instruction; you have corrupted the covenant of Levi, says the L ord of hosts, ⁹and so I make you despised and abased before all the people, inasmuch as you have not kept my ways but have shown partiality in your instruction.

The Covenant Profaned by Judah

¹⁰ Have we not all one father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our ancestors? ¹¹Judah has been faithless, and abomination has been committed in Israel and in Jerusalem; for Judah has profaned the sanctuary of the L ord, which he loves, and has married the daughter of a foreign god. ¹²May the L ord cut off from the tents of Jacob anyone who does this—any to witness or answer, or to bring an offering to the L ord of hosts.

¹³ And this you do as well: You cover the L ord’s altar with tears, with weeping and groaning because he no longer regards the offering or accepts it with favor at your hand. ¹⁴You ask, “Why does he not?” Because the L ord was a witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. ¹⁵Did not one God make her? Both flesh and spirit are his. And what does the one God desire? Godly offspring. So look to yourselves, and do not let anyone be faithless to the wife of his youth. ¹⁶For I hate divorce, says the L ord, the God of Israel, and covering one’s garment with violence, says the L ord of hosts. So take heed to yourselves and do not be faithless.

¹⁷ You have wearied the L ord with your words. Yet you say, “How have we wearied him?” By saying, “All who do evil are good in the sight of the L ord, and he delights in them.” Or by asking, “Where is the God of justice?”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

He shows here how far were the priests of his time from fulfilling that compact which he had mentioned. He hence concludes that they were unworthy of the honor of which they were so confidently proud, and under the shadow of which they sought to cover their vices, as though they were not bound to God, and were at liberty to tread the Church under foot with impunity. He then shows that it was an extremely foolish arrogance in them to seek to be exempt from all law, and yet to regard God and the whole Church bound to them.

He says first, that they deviated from the way, that is, they exhibited nothing suitable to their office, on account of which they were counted priests. He then amplifies their guilt — that they made many to stumble in the law ²²¹²²¹ “At the law” is our version, and that of Newcome, who adds, “By offering blemished sacrifices.” Henderson has “in the law.” They departed from the way prescribed in the law, and caused others to fall or stumble in it, that is, in the way which the law pointed out. The way, says Drusius, is the law itself. To stumble in the law is to transgress it.
For “causing to stumble,” the Septuagint have “ye have weakened—ησθενήσατε;” Sym. and Theodoret, “ye have caused to stumble — εσκανδαλίσατε;” and so the Vulgate Dathius gives this paraphrase — “ye have caused many to sin against the law.” — Ed. He had before said that Levi walked in peace and uprightness; what he now says is very different — that the priests, forgetting religion, had first shaken off the yoke. He had said that Levi restored many from iniquity; but he now says that the priests made many to stumble.

He adds in the last place — Ye have therefore corrupted the covenant. An illative is to be put here, for so ought the sentence to be explained — “As ye have deviated from the way, and perverted the whole worship of God, ye have thus violated the compact which had been sanctioned with Levi; ye have then no reason to boast of your title of honor, for succession failed when ye fell away from the faithfulness of your father Levi.” At length it follows —

²²¹ “At the law” is our version, and that of Newcome, who adds, “By offering blemished sacrifices.” Henderson has “in the law.” They departed from the way prescribed in the law, and caused others to fall or stumble in it, that is, in the way which the law pointed out. The way, says Drusius, is the law itself. To stumble in the law is to transgress it. For “causing to stumble,” the Septuagint have “ye have weakened—ησθενήσατε;” Sym. and Theodoret, “ye have caused to stumble — εσκανδαλίσατε;” and so the Vulgate Dathius gives this paraphrase — “ye have caused many to sin against the law.” — Ed.