Exegetical and Hermeneutical Commentary of Malachi 2:6
The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
6. The law of truth ] Teaching, as a function of the priesthood, entered into the original idea and constitution of the office (Deu 33:10; Lev 10:11), and was revived in connection with it after the return from Babylon (Ezr 7:10; Ezr 7:25; Neh 8:1-8). To be without “a teaching priest” was a national calamity (2Ch 15:3).
And iniquity ] Rather And unrighteousness, R.V. This clause refers perhaps to the judicial decisions of the priest (Deu 17:8-13), as being without respect of persons and uninfluenced by bribes. (Deu 16:18-19.)
he walked with me &c.] Comp. Gen 5:22; Gen 5:24; Gen 6:9. The walk of the priest, in the peace of a right relation to God, and the uprightness (R.V.) of a holy life, accorded with his teaching and his judicial sentences, and as the result of both he turned many away from iniquity.
“What a history of zeal for the glory of God and the conversion of sinners in those, of whom the world knows nothing; of whose working, but for the three words ( many he-turned-away from-iniquity) in the closing book of the Old Testament, we should have known nothing!” Pusey.
Fuente: The Cambridge Bible for Schools and Colleges
The law of truth was in his mouth – Apart from those cases, which were brought to the priests at the tabernacle (Deu 17:9-11; Deu 19:17 (add Deu 21:5; Eze 44:23-24), hence, the use of Exo 21:6; Exo 22:7-8.), in which their voice was the voice of God through them, to teach the law was part of the office both of the priest and Levite. Of the priest God says; Lev 10:11, that ye may teach the children of Israel all the statutes, which the Lord hath spoken unto them by the hand of Moses: of the tribe of Levi generally Moses says Deu 33:10, They shall teach Jacob Thy judgments and Israel Thy law. After the schism of the ten tribes, a prophet says to Asa, that Israel had 2Ch 15:3, for long time been without the true God and without a teaching priest and without law. They are evil times, of which Ezekiel says Eze 7:26, the law shall perish from the priest; and God says of corrupt priests Jer 2:8, The priest said not, where is the Lord? And they that handle the law knew Me not. Eze 22:26; Zep 3:4 they did violence to My law. Upon their return from the captivity Ezra was known to Artaxerxes as Ezr 7:12, Ezr 7:21, a scribe of the law of the God of heaven, and he looked upon him apparently, as one who should keep the people in good order by teaching it. Ezr 7:25-26, thou, Ezra, after the wisdom of thy God which is in thy hand, set magistrates and judges, which may judge all the people which are beyond the river, all such as know the laws of thy God, and teach ye them that know them not: and whosoever will not do the law of thy God or the law of the king, let judgment be executed speedily upon him. Ezra says of himself, that he Ezr 7:10, had prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgments.
Gods Psa 119:142 law is the truth; the true doctrine of this law did he teach the people, and instruct them in the true meaning and intent thereof, that, according to the right rule, they might frame all their actions; nothing of it did he conceal from them, nor teach any thing contrary to it or false. This was in his mouth; nothing contrary to it was found in his lips.
And iniquity was not found in his lips – He expresses the perfectness of that teaching, first positively, then negatively. The true priest taught truth without any admixture of wrong. Not only is he a betrayer of the truth, who, transgressing the truth, openly teaches a lie for the truth; but he too, who does not freely utter the truth, which he ought to utter freely, or who does not freely defend the truth which he ought to defend freely, is a betrayer of the truth. Rom 10:10, For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Nothing, says Ambrose to the Emperor Theodosius, is so perilous to the priest with God, so disgraceful with men, as not to utter freely what he thinks. For it is written Psa 119:46, I spake of Thy testimonies before kings, and was not ashamed. And, therefore, a priests silence ought to displease your Clemency; his freedom, to please you. For you are involved in the peril of my silence, art aided by the good of my free speech.
He walked with Me – To awe of God, truthfulness of teaching, he adds a devout continual contact with God. Like the patriarchs of old, Enoch and Noah, he Gen 5:24; Gen 6:9 walked with God. He not only lived in the presence, but walked up and down with Him, through his whole life, as a Friend, having respect in all things to Him and His glory.
In peace and equity – The inward peace with God overflowing in peace to men. The brief words comprise the duties of both tables; as that Heb 12:14; Rom 12:18, Follow peace with all men, and holiness, without which no man shall see God; 2Co 13:11. Live in peace, and the God of love and peace shall be with you; Mat 5:9. blessed are the peacemakers, for they shall be called the children of God. Gods covenant with him was of peace Mal 2:5, so he observed it on his part. Even equity, or real considerate justice, would alienate those, whom it found wrong, so he joins with it peace, that even equity was not administered but with love. To have peace with God, what is it but to will to be mended and to do what He willeth, and in nothing to offend Him?
And turned away many from iniquity – They, the true priests of the Old Testament then, were not satisfied with their own sanctification, but were zealous for the salvation of souls. What a history of zeal for the glory of God and the conversion of sinners in those, of whom the world knows nothing; of whose working, but for the three words in the closing book of the Old Testament, we should have known nothing! The prophets upbraid the sins of the many; the Psalms are the prayers given to and used by the pious; such incidental sayings as these, record some of the fruits. Be of the disciples of Aaron, said Hillel who loved peace and followed peace, and who loved men and brought them near to the law. Yet even under the Gospel Gregory complains The world is full of priests; yet in the harvest of God the laborers are few. For we undertake the priestly office, but do not fulfill its work. We receive the fruit of holy Church in daily stipend, but labor not for the everlasting Church in preaching. There are many priests, says a writer in the 4th century, and few priests; many in name, few in deed. See then, how ye sit on your thrones, for the throne maketh not the priest, but the priest the throne; the place sanctifieth not the man, but the man the place. Whoso sitteth well on the throne, receiveth honor from the throne; whoso ill, doth injustice to the throne. Thou sittest in judgment. If thou livest well and teachest well, thou wilt be a judge of all; if thou teachest well and livest ill, thine own only. For by teaching well and living well thou instructest the people, how it ought to live; by teaching well and living ill, thou teachest God, how He should condemn thee. We who are called priests, above the ills which we have of our own, add also the deaths of others. For we slay as many as we, in tepidity and silence, see daily go to death. He who is placed under thee dies without thee, when in that which causes his death, thou hast withstood him. For to that death, which thou hast not withstood, thou wilt be added.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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.
4. “No iniquity; ” nothing contrary to justice and equity ever proceeded “from his lips.”
5. “He walked with me in peace;” he lived in such a way as to keep up union with me.
6. “He did turn many away from iniquity;” by his upright administration, faithful exhortations, and pious walk, he became the instrument of converting many sinners.
This character suits every genuine minister of God. And as the priest’s lips should preserve knowledge, so the people should seek “the law at his mouth;” for he is the messenger of the Lord of hosts, Mal 2:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The law of truth; the law of God which is the truth, the doctrine of the law according to the true meaning thereof.
Was in his mouth; he did teach it to the people, he resolved all cases by this law; Aaron, Eleazar, Phinehas, or, as we must understand it, every one of those godly priests or Levites, in what age soever they lived, who, as Mal 2:5, feared God, and were humble. They taught the people (as was their duty) first to know the law of God, and then to obey it; this by their example, the other by their instruction. The law of truth was in his mouth, he pronounced according to the law truly, pronouncing that unclean which the law determined unclean, and that clean which was clean.
Iniquity was not found in his lips; he judged not with respect to persons, nor for bribes perverted judgment, nor judged that lawful which was unlawful, or that unlawful which was lawful.
He walked with me; his whole life was a continual walking with God, as Enochs was, and Noahs was, and as God required Abrahams should be, in holy fear of his majesty, in true love of his precepts, and reverent observing his ordinances; he lived with God, and to him.
In peace, with God, and with men; it was his aim to live peaceably towards others, that God might make them peaceable toward him, and God gave him much of that he desired.
And equity; in rectitude of mind, or in sincerity and uprightness, free from hypocrisy; or else in all righteousness among men.
And did turn many away from iniquity; by his instructions, and by his excellent example, he converted many from ways of sin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. law of truth was in his mouthHetaught the people the truths of the law in all its fulness (De33:10). The priest was the ordinary expounder of the law; theprophets were so only on special occasions.
iniquity . . . not foundnoinjustice in his judicial functions (Deu 17:8;Deu 17:9; Deu 19:17).
walked with meby faithand obedience (Ge 5:22).
in peacenamely, the”peace” which was the fruit of obeying the covenant (Mal2:5). Peace with God, man, and one’s own conscience, is theresult of “walking with God” (compare Job 22:21;Isa 27:5; Jas 3:18).
turn may . . . frominiquityboth by positive precept and by tacit example “walkingwith God” (Jer 23:22;Dan 12:3; Jas 5:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The law of truth was in his mouth,…. The Gospel, the word and doctrine of truth; which comes from the God of truth; is concerning Christ the truth and men are guided into it by the Spirit of truth; it contains most glorious truths, and nothing but truth: and this was in the mouth of Christ, being put there by his Father, who gave him what he should say, and what he should speak; and which was preached by him in the most faithful manner, and so as it never was by any other, for which he was abundantly qualified:
and iniquity was not found in his lips; there was none in his nature; nor in his heart; nor in his life; nor in his lips; none could be found there by men nor devils: there was no falsehood in his doctrines; no deceit in his promises; no dissimulation in his expressions of love to men; nothing vain, light, frothy, and unprofitable, dropped from him in common conversation; no reviling in return to his enemies; nor any impatient expressions or murmurings at the time of his sufferings and death, 1Pe 2:22:
he walked with me in peace and equity: he walked with God, he had communion with him; though he was sometimes left alone, he was not alone, God was with him; he was conformable to his will, and walked according to it, in obedience to his law, moral and ceremonial, and in the discharge of all religious duties: he walked with God “in peace”, without quarrelling with any of his dispensations towards him; he did nothing to break the peace that subsisted between them, but always did the things which pleased his father, and had peace in what he did; and he walked with him in “equity”, or righteousness, fulfilling his righteous law, and bringing in an everlasting righteousness:
and did turn many away from iniquity; doctrinal and practical; which is to be understood, not of a bare reformation only in principle and practice, but of true real conversion; of which there were many instances under the ministry of his forerunner John the Baptist, and under his own ministry when in person on earth; and under the ministry of his apostles, attended with his Spirit and power, both in Judea, and in the Gentile world.
Fuente: John Gill’s Exposition of the Entire Bible
He explains mote fully how Levi responded to God’s command, — that he had the law of truth in his mouth. The chief duty of a priest is to show the right way of living to the people; for however upright and holy one may be through his whole life, he is not on that account to be deemed a priest. Hence our Prophet dwells especially on this point — that Levi taught the people. He does not speak of Levi himself; for we know that Levi was dead when Aaron was made a priest. For God does not here speak of individuals, but of the tribe; as though he had said, “Aaron and Eleazar, and those who followed them, knew for what end they were honored with the priesthood, and they faithfully performed their duties.” The Prophet now explains what God mainly requires from priests — to show to the people, as I have already said, the way of living a pious and holy life; but he adopts different words, which yet mean the same thing.
The law of truth, he says, was in his mouth. Why does he not commend the integrity of his heart rather than his words? Had he spoken of an individual, the Prophet might have justly said, that he who sought to be an approved servant of God, had conducted himself harmless towards men; but he speaks of a public office, when he says, that the law of truth was in his mouth; for he is not worthy of that honor who is mute: and nothing is more preposterous, or even more ridiculous, than that those should be counted priests who are no teachers. These two things are, as they say, inseparable — the office of the priesthood and teaching.
And that he might more clearly show that he speaks not of an ordinary matter, he repeats the same thing in other words, Iniquity was not found in his lips. We hence see that all this belongs peculiarly to the sacerdotal office. He afterwards adds, In peace and rectitude he walked before me. The Prophet here commends also the sincere concern for religion which the first priests manifested, for they walked with God in peace and uprightness; they not only carried signals in their lips and mouth, by which they might have been justly deemed the ministers of God and the pastors of his Church; but they also executed faithfully their office. And he alludes to the peace of which he had spoken: as God then had promised peace to the Levites, so also he says, that the Levites had lived themselves peaceably before God; for they did not break the covenant which he had made with them. As then they had responded to the stipulation of God, he says that they had walked in peace: but he also mentions how this was; it was, because they had walked in uprightness.
And the phrase, אתי, ati, with me, ought to be observed; for it confirms what I have stated, — that the honor of the priesthood in no way lessens God’s authority, for he keeps the priests devoted to himself. He intimates then that they were not elevated to such a height, that their dignity took away anything from God’s authority: for the obligation, which has been mentioned, ought to be mutual: God is faithful; the priests also must be faithful in their office, and show themselves to be the legitimate ministers of God. (219)
He also mentions the fruit of their doctrine; for Levi turned many from iniquity, that is, he led many to repentance. It afterwards follows (for this verse ought to be joined) —
(219) “The fear of God,” says Cocceius, “which was in the first priests, is more fully declared by its effects, which are twofold—sayings and doings. The doctrine of truth was in their mouth; they taught the truth, they were not silent, but sincerely taught it, without admiring what was false; for what is false is injustice, and it is the truth set forth either in a perverted form, or by addition, or by diminution. As to doings, they walked in peace, they did not rebel against God, nor did they seek devious and crooked ways, but walked in a strait course.”
The word עולה is rendered “unrighteousness, or, injustice — ἀδικία,” by the Septuagint and the Targum, — “ falsitas, falseness,” by Drusius, — and “iniquity” by many. There being no agreement in gender between it and the verb “formed,” Marckius suggests that דבר is understood, “the word of iniquity,” etc. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Mal. 2:6.] Levi preserved this fear in office and life. Truth] Instruction in the law was in truth. Iniquity] No injustice was practised in his life, nor was truth perverted by selfishness and self-interest Walked] Intercourse with God was progressive and confidential. In peace] Equipped with the salvation bestowed upon him by God (Mal. 2:5) [Keil]. And equity] Lit. plainness and straightforwardness, opposed to deceit, or crooked dealing. The consequence of faithful discharge in duty was the bringing back, i.e. the turning of many from sin to Gods fear.
Mal. 2:7.] This was the duty, the vocation of Levi, i.e. of the priesthood. Beautiful description of priestly functions. Keep] Preserve, store up, to distribute. Knowledge] The negative and positive precepts of the law; for people seek the law] i.e. instruction in Gods will, from his lips. Messenger] Interpreter (cf. Hag. 1:13).
Mal. 2:8. But] A remarkable contrast to their pious fathers. They taught for hire, and had respect to persons; departed from God themselves, and caused others to fall by their scandalous example. Corrupted] by false teaching, made the law not a light for duty, but a license for sin.
Mal. 2:9. Therefore] Jehovah, no longer bound by a covenant which they have broken, withdraws blessings, and makes them contemptible.
HOMILETICS
THE TRUE MINISTER.Mal. 2:6-7
The prophet looks backward to the fidelity and zeal of Phinehas, which should have been copied by his successors. But the lines of character are too large and fair to be those of mortal man. It is the ideal priest whom the prophet has in his mind, the archetype to which every true priest will seek to be conformed; not any single member of the priesthoodas indeed he himself intimates by using the tribal name Levi in Mal. 2:4, instead of the personal name, Phinehas, and by employing the abstract term, the priest, in Mal. 2:7 [Cox].
I. The trne minister is holy in character. He stands in awe of God who has chosen him, and made a covenant of life and peace with him (Mal. 2:5). As the messenger of the Lord of Hosts, he feels his responsibility, and walks worthy of his high vocation. Spiritual work requires spiritual character as a prime qualification. None but he who made the world can make a minister of the Gospel, says Newton.
II. The true minister is devout in life. He walked with God. Consistency harmonizes conduct and creed. Holiness, like the law of gravitation, should regulate every motion of life. Men judge of the ministers practice more than the ministers sermon. The missionary Eliot resolved to leave something of God, heaven, and religion with all that came near him. In character and conduct we must be blameless, unrebukable; for, says Bp. HorneHe who undertakes to reprove the world, must be one whom the world cannot reprove.
III. The true minister is incorruptible in doctrine. The law of truth was in his mouth. He believes the truth of God, and it is the law, the staple of his instructions. No fear, no sinister, selfish principles lead him to keep back or pervert the truth. He conceals nothing, however unpleasantshuns not to declare the whole counsel of God. In doctrine showing incorruptness (untainted sincerity), gravity (dignified delivery), sincerity, sound speech (healthy discourse in public and private), that cannot be condemned (Tit. 2:7-8).
IV. The true minister is successful in labours. And did turn many away from iniquity. Success in one respect may not be realized. God can bless or withhold. One sows, and another reaps. But if we fail to convert, we may reprove, enlighten, and edify. But God promises success to faithful labour. We must not therefore set the sovereignty in opposition to the faithfulness of God. Aim to convert the sinner from the error of his way, and your work will not be in vain. Remember, as a motto and encouragement, They that turn many to righteousness (shall shine) as the stars for ever and ever.
THE FALSE MINISTER.Mal. 2:8-9
In the former words we have a pattern priest described, to contrast the baseness and falsehood of those now reproved.
I. The false minister is negligent in duty. Ye have not kept my ways.
1. He perverts the truth in teaching. Ye have corrupted the covenant of Levi. They violated and defeated the intentions of it, and made it contemptible by false expositions and partiality. But have been partial in the law.
2. He departs from the truth in life. Not merely falls short of it, the best do that, but openly, insolently renounced and reversed it. Ye are departed out of the way, of knowledge, fear, and truth. Her priests have polluted the sanctuary, they have done violence to the law.
II. The false minister is pernicious in example. Ye have caused many to stumble at the law. Instead of keeping integrity of character, and shedding light on the path of peace, by doctrine and example, he misleads, casts a stumbling-block in the ways of others, and causes them to fall. Fenelon says, that moral instructions have no weight nor influence, when they are neither supported by clear principles nor good examples. The sin of the young men was very great before the Lord; for men abhorred the offering of the Lord.
III. The false minister is cursed in his work. I also made you contemptible and base before all people. God is no respecter of personsif men areand the lot of the unfaithful minister will be as his service. According as ye have acted, so will be your punishment. In spite of office, unholy men will be held in contempt by the mass of the people. Careless and unprincipled clergy will ever sink in public estimation.
1. They break the covenant of peace. Therefore forfeit all its blessings.
2. They deeply disgrace themselves. These are made base, and made base before all the people.
3. They exclude themselves from office. I said indeed that thy house, and the house of thy father, should walk before me for ever; but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
HOMILETIC HINTS AND SUGGESTIONS
Mal. 2:6-7. I. The priests character. (a) Intelligent: If he must keep, he must get, knowledge. (b) Consistent; he must walk with God. (c) Truthful; and (d) holy. The lips of the righteous feed many. II. The priests dignity not a common calling, but an ambassador of Christ (2Co. 5:20). For he is the messenger of the Lord of Hosts. III. The priests vocation.
1. To give instruction. They should seek the law at his mouth.
2. To be impartial. Doing nothing by partiality.
3. To restore men to God. Turn many away from iniquity.
Here is a solemn warning to the Christian clergy. If such was the duty of the Levitical priesthood, and such the penalty for not performing it aright, how much more imperative is the obligation of the Christian priest to keep knowledge, and to instruct the people in sound doctrine; or, as St. Paul expresses it, to give attendance to reading, to exhortation, to doctrine, to meditate on these things, and give himself wholly to them (1Ti. 4:13; 1Ti. 4:15); to speak the things which become sound doctrine (Tit. 2:1); to hold fast the faithful word, so that he may be able by sound doctrine to convince the gainsayers (Tit. 1:9). And how much sorer will be his punishment if he fails to discharge it! (cf. Tit. 1:7; Tit. 1:9; 2Ti. 2:2). It is to be feared that this warning is greatly needed in the present day! [Words.].
Mal. 2:6. He walks with God in a happy consent and progress; for how can two walk together except they be agreed? To walk is not only to move, but to move onward. He not only walks with God, but he walks with him in integrity and peace: two lines of advance are specially marked out for himthe generous uprightness which saves his teaching from sinister perversions, rules his personal conduct, so that he is drawn aside by no selfish or impure motive; and, moreover, he possesses himself ever more fully of all the blessings which conduce to peace or well-being. Thus, by his own pure and happy life, no less than by his wholesome and unperverted doctrine, he brings back many from guilt, convincing the sinful of the mistake they have made, and leading them, through repentance, to that way of life and peace in which he himself is advancing [S. Cox].
Mal. 2:8. (cf. Neh. 13:29). Prophecy a comment on history.
Mal. 2:9. Punishment to unfaithful ministers.
1. It is in proportion to their exaltation in office.
2. It is impartial.
3. It is public before all. In partiality and pleasing men, they bring upon themselves contempt: in faithfulness and pleasing God, they gain the testimony of a good conscience and the approval of God.
ILLUSTRATIONS TO CHAPTER 2
Mal. 2:6-9. It really is fine to observe with what native ease Malachi rises into the higher region of thought. While dwelling on the sins of the priests he moves in the lower, the ceremonial elements; he insists on the maimed rites and blemished sacrifices, on the perfunctory and the contemptuous spirit with which they lounged through the service of the Temple. But no sooner does he attempt to frame a conception of what the true priest should be, than all that is forgotten; we hear no more of altar and sacrifice: his thoughts are riveted on the moral aspects of the priestly vocationhow holy a man, how wise a teacher, how careful and friendly a guide, the priest should be. When we are thinking only to hear that the sons of Levi are to offer clean and perfect, instead of blemished and polluted, sacrifices, to delight in the ministrations of the sanctuary instead of despising them, as much to our surprise as pleasure, he places before us a lofty spiritual ideal of character and service, well-nigh, if not altogether, beyond the reach of mortal powers: he pronounces a eulogium on Levi which we should hardly dare to inscribe, as an epitaph, on the tomb of the holiest saint, or even on that of an inspired apostle [S. Cox].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) The law of truthi.e., right instruction in the Law, and judgment in accordance with the Law, the reverse of which is iniquity, or rather, perversion.
Walked with mei.e., had their conversation in heaven. (Php. 3:20; comp. Zec. 3:7; and Gen. 5:24, of Enoch.)
In peace.See on the preceding verse.
Equityi.e., integrity of life.
And did turn. . . . iniquity.Of this, says Pusey, What a history of zeal for the glory of God and of the conversion of sinners in those of whom the world knows nothing, of whose working, but for the three words in the closing book of the Old Testament, we should have known nothing.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Mal 2:6 states in greater detail how Levi met his obligation.
The law of truth was in his mouth For law see on Hos 4:6. It was the duty of the priests to instruct the people in the law of Jehovah (see on Hos 4:6; Mic 3:11; compare Lev 10:11; Deu 33:10; Hag 2:11; Zec 7:3); this duty Levi fulfilled faithfully; he gave instruction according to the truth.
Iniquity R.V., “unrighteousness.” He did not teach for reward (Mic 3:11; compare Deu 16:18-19), nor did he call good that which was evil ( compare Mal 1:8). As a result his relations with Jehovah were of a friendly character.
He walked with me He sustained “confidential intercourse” with God, and walked, so to speak, by his side like an intimate companion and friend (compare Gen 5:22).
In peace Neither side did anything to interrupt the happiness and fellowship (Mal 2:5).
Equity R.V., “uprightness.” His life corresponded to his words; he gave truthful instruction and he “practiced what he preached.”
Did turn many away from iniquity By his teaching and his consistent life. In those early days the priest took an active interest in the spiritual welfare of the people; only too soon did he forget his duties (Mal 1:6-14; compare Hos 4:6; Mic 3:11).
Fuente: Whedon’s Commentary on the Old and New Testaments
Mal 2:6 The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
Ver. 6. The law of truth was in his mouth ] Hitherto hath been set forth what the priests of old were for their own particular, and as private persons; they were not high minded, but feared God. Now as pulpit men and public teachers, they have a four fold commendation. And first, that truth was their study and trade; they were expert in it, and had an excellent faculty in communicating their conceptions of it to others; so that if they did but open their mouths almost, it was a sermon; they bad a ready and easy way of discourse, a holy volubility and dexterity of delivering themselves to the benefit of others; as the law of God was in their hearts, so their mouths spake wisdom, and their tongues talked of judgment, Psa 37:30-31 . Out of the good treasure of their hearts they could throw forth at pleasure good things, for the edification of others; yea, like full clouds, they willingly distilled, and like full paps, they were in pain till eased of their milk. Neither meddled they only with toothless truths, lest themselves should be left toothless (as one said, truth is a good mistress, but he that followeth her too close at heels shall have his teeth struck out), as Balak bade Balaam neither curse nor bless at all; and as the Papists were wont to say, Missa non mordet, The mass biteth no man: but they held that truth must be spoken, however it be taken; and abhorred, to be looked upon as the devil’s dirt daubers and upholsterers, to daub with untempered mortar, or to sew pillars under their elbows, Eze 13:10 . They affected rather to be styled (as Arrianus the historian was) , lovers of truth, plain dealers; and, as it is reported of Suetonius, they took the same liberty to cry down sin that men did to commit it. Ea libertate scripsit Imperatorum vitas qua ipsi vixerunt. Aelian tells us that the high priest among the Egyptians wore about his neck a sapphire stone, which was called A , truth. This was but an apish imitation of Aaron’s Urim and Thummim, i.e. light of truth and integrity of life, Exo 28:30 . Mercury’s priests were wont to feed upon figs, and then to say, , truth is sweet. It is so indeed to those that “have their senses exercised to discern good and evil,” Heb 5:14 . But most men cannot brook downright truth: the hearing of it galls them, as they write of some creatures, that they have fel in aure, their gall in their ears. Hence truth breeds hatred, and plain dealing is generally disgusting; it is bitter in the stomachs of those that hear it, though sweet in the mouth of those that utter it. Rev 10:9 . Micah would not budge, or be base in his errand to Ahab, though he were sure to kiss the stocks for his stoutness. Azariah, the high priest, withstood King Uzziah to his face, and put him out of the temple. Which while Uriah did not, but wickedly complied with idolatrous Ahaz, in making and setting up the altar of Damascus, 2Ki 16:11 ; 2Ki 16:16 , he is branded with a black coal for a court parasite, and shall be infamous to all posterity. His contemporary, Isaiah, was of another spirit, and fulfilled after God (as it is said of Caleb, Implevit post me, Num 14:24 ). He kept the law of truth in his mouth, and rolled it as sugar under his tongue, though he suffered for it. For (as Jerome tells us) he was sawn asunder by his wicked countrymen, for two causes. First, because he said he had seen the Lord. Secondly, because he called the great ones of Judah, princes of Sodom and rulers of Gomorrah. Quintilian saith of Vespasian the emperor, that he was patientissimus veri, very patient of truth, though it never so much touched him. But not many such to be met with. Asa, though otherwise a good prince, yet fell out grievously with God’s prophet, for his plain dealing, and laid him by the heels. Queen Elizabeth dealt little better with a bishop that had in a zealous sermon admonished her to think on her last end, by reason of her great age, which few princes had attained unto, and of the climacterical year of her life, which happened at that time. The bishop had the queen’s disapproval, but God’s approval. And so shall all truth’s chaplains have, however the world entertain them. Wisdom shall be justified of her children, and God will see to their safety, modo audeant quae sentiunt, so they show men all the counsel of God, and keep back nothing that they have in charge to deliver, Act 20:26-27 .
And iniquity was not found in his lips
He walked with me in peace and equity
And did turn away many from iniquity
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
in his mouth: i.e. for teaching.
and iniquity. Hebrew. ‘aval. App-44.
from iniquity, Hebrew ‘avah. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
law: Psa 37:30, Eze 44:23, Eze 44:24, Hos 4:6, Mat 22:16, Mar 12:14, Luk 20:21, 2Ti 2:15, 2Ti 2:16, Tit 1:7-9, Rev 14:5
he walked: Gen 5:21-24, Gen 6:9, Gen 17:1, Luk 1:6
and did: Jer 23:22, Dan 12:3, Luk 1:16, Luk 1:17, Act 26:18, 1Th 1:9, 1Th 1:10, Jam 5:19, Jam 5:20
Reciprocal: Gen 5:22 – General Deu 33:10 – They shall teach Psa 86:11 – I will Pro 3:3 – mercy Pro 5:2 – thy lips Pro 14:2 – that walketh Pro 31:26 – in her Isa 33:15 – that walketh Jer 2:8 – and they that Mat 21:27 – We cannot tell 2Jo 1:4 – walking
Fuente: The Treasury of Scripture Knowledge
Mal 2:6, This description of Levi (or that tribe) applies to the time when he came over to the Lord’s side and showed his sincerity by fighting against the rebels.
Fuente: Combined Bible Commentary
2:6 The law of {k} truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
(k) He shows that the priests ought to have knowledge to instruct others in the word of the Lord.
Fuente: Geneva Bible Notes
Also in contrast to the present priests, Levi and his descendants had given the Israelites true instruction rather than perverted teaching (cf. Heb 13:17; Jas 3:1). Levi, who here represents his faithful descendants, walked with the Lord in peace (Heb. shalom) and uprightness, and he turned many away from iniquity.