4<\/strong>. might be<\/em> ] i.e. might continue<\/em> ( porro staret<\/em>. Maurer). Whether they heard, or whether they forbore, they should learn in the issue, that God had sent them “this commandment” to repent on penalty of so dire a punishment, in order that the ancient covenant of Levi, of which the holiness of the priests was an integral part, might stand fast. What that covenant was is immediately stated in Mal 2:5-7<\/em><\/span>.<\/p>\n And ye shall know that I have sent this commandment unto you: – <\/B>this, which He had just uttered. They who believe not God when threatening, know that He is in earnest and not to be trifled with, through His punishing. That My covenant might be with Levi. God willed to punish those who at that time rebelled against Him, that He might spare those who should come after them. He chastened the fathers, who showed their contempt toward Him, that their sons, taking warning thereby, might not be cut off. He continues to say, what the covenant was, which He willed still to be, if they would repent.<\/P><\/p>\n Mal 2:4-17<\/span><\/p>\n That My covenant might be with Levi.<\/em><\/p>\n<\/p>\n The minister of Divine truth<\/strong><\/p>\n 1. <\/strong>A man divinely called.<\/p>\n 2. <\/strong>A man of profound reverence.<\/p>\n 3. <\/strong>A man of moral truthfulness.<\/p>\n 4. <\/strong>A man of practical devotion.<\/p>\n 5. <\/strong>A man of the highest usefulness.<\/p>\n 6. <\/strong>A man of the highest intelligence.<\/p>\n 1. <\/strong>As swerving from the right.<\/p>\n 2. <\/strong>As leading the people astray.<\/p>\n 3. <\/strong>As perverting the truth.<\/p>\n 4. <\/strong>As becoming contemptible.<\/p>\n Gracious heaven raise up men for our pulpits, so high in culture, so gifted in faculty, so Christly in love, so invincible in duty, so independent in action as shall not only counteract the downward tendency to ruin, but shall attract to it with reverence the intellect of the age. (Homilist.<\/em>)<\/p>\n Verse 4<\/span>. This commandment<\/B><\/I>] That in the first<\/I> verse; to drive such priests from his presence and his service.<\/P> <\/P> That my covenant might be with Levi<\/B><\/I>] I gave the priesthood and the service of my altar to that tribe.<\/P> <\/p>\n And ye, <\/B>O priests, <\/P> shall know, <\/B>by sense and feeling, by woeful experience; or, know ye, i.e. but what I speak now, and will do among you. I have sent this commandment; admonition, reproof, and exhortation, to look more carefully for the future, that you do not dishonour me, and make mine altar and sacrifices contemptible; but repent of what is past, and for time to come amend all; this I call for at your hands. <\/P> That my covenant might be with Levi; <\/B>that you do not null the covenant of priesthood made with Levi, and which I would have continued in his posterity, in you, and yours after you, which I would not have your sins and high provocations should abrogate; but if you will not thus confirm, settle, and keep Levis covenant among you, I will make it firm as to what is on my part to be done herein, to punish the violators of it. <\/P> Saith the Lord of hosts; <\/B>God Almighty, Lord of hosts, hath spoken this, and will do it. <\/P> <\/p>\n 4. ye shall know<\/B>by bitterexperience of consequences, that it was with this design I admonishedyou, in order “that My covenant with Levi might be”maintained; that is, that it was for your own good (which would beensured by your maintaining the Levitical command) I admonished you,that ye should return to your duty [MAURER](compare Mal 2:5<\/span>; Mal 2:6<\/span>).Malachi’s function was that of a reformer, leading back the priestsand people to the law (Mal 4:4<\/span>).<\/P><\/p>\n And ye shall know that I have sent this commandment unto you<\/strong>,…. [See comments on Mal 2:1]<\/span>:<\/p>\n that my covenant might be with Levi, saith the Lord of hosts<\/strong>; not that the ceremonial law might be confirmed and established, on which the Levitical priesthood was founded; for it was the will of God that that should be abolished, because of the weakness and unprofitableness of it; but that the covenant of grace made with Christ, the antitype of Levi, with whom the true Urim and Thummim are, De 33:8<\/span>, who has a more excellent ministry and priesthood than his, might take place, be made manifest, and be exhibited under the Gospel dispensation; of which, and of the person with whom it is, an account is given in the following verses.<\/p>\n Here he addresses in particular the priests; for though the whole people with great haughtiness resisted God, yet the priests surpassed them. And we know how ready men are to turn to evil whatever benefits God may bestow on them. It has been then a common evil in men from the beginning of the world, to exalt themselves and to raise their crests against God, when they found themselves adorned with his benefits: but we know that the more any one is bound to God the more thankful he ought to be, for our gifts are not our own, but the benefits by which God binds us to himself. <\/p>\n “<\/p>\n What best thou as thine own?” says Paul, “thou best then no reason to glory.” (1Co 4:7<\/span>) <\/p>\n This evil however has ever prevailed among men — that they have defrauded God of his glory, and have turned to an occasion of pride the favors received from him. But it is an evil which is very commonly seen in all governors; for they who are raised to a high dignity, think no more that they are men, but take to themselves very great liberty when they find themselves so much exalted above others. Thus kings and those in authority seem to themselves to be above the common order of men, and presumptuously disregard all laws; they think that everything is lawful for them, as no one opposes their willfulness. The same thing is also to be seen in teachers. For when God favored the priests with the highest honor, they became blinded, as it will hereafter be seen, by that favor of God, that they thought themselves to be as it were semi-gods; and the same thing has taken place in the kingdom of Christ. <\/p>\n For how have arisen so great impieties under the Papacy, except that pastors have exercised tyranny and not just government? For they have not regarded the purpose for which they have been called into their office, but as the name of pastor is in itself honorable, they have dared to raise themselves above the clouds, and to assume to themselves the authority of God himself. Hence it has been, that they have dared to bind consciences by their own laws, to change the whole truth, and to corrupt the whole worship of God: and hence also followed the scandalous sale of justice. How have these things happened? Because priests were counted as angels come down from heaven; and this same danger is ever to be feared by us. <\/p>\n This then is the vice which the Prophet now refers to; and he shows that the priests had no reason to think that they could shake off the yoke, Ye shall know, he says, that to you belongs this command. We indeed see what they objected to Jeremiah, <\/p>\n “<\/p>\n The law shall not depart from the priests nor counsel and wisdom from the elders.” (Jer 18:18<\/span>.) <\/p>\n These are the weapons by which the Papists at this day defend themselves. When we allege against them plain proofs from Scripture, they find themselves clearly reproved and convicted by God’s word; but here is their Ajax’s shield, under which they hide all their wickedness, retailing as it were from the ungodly and wicked priests what is related by Jeremiah, “‘The law shall not depart from the priests;’ we are the Church, can it err? is not the Holy Spirit dwelling in the midst of us? ‘I am with you always to the end of the world,’ (Mat 28:20<\/span>\ud83d\ude09 did Christ intend to deceive his Church when he said this to his Apostles? and we are their successors.” The Prophet now gives the answer, Ye shall know, he says, that to you, belongs this cornmand <\/p>\n And he adds, not without severity, that my covenant may be with Levi; (216) as though he had said, “On what account are ye thus elated? for God cannot get a hearing for himself, yet ye say that the covenant with Levi is not to be void, as though God had put Levi in his own place, and divested himself of all authority when he appointed that tribe, and made you ministers of the temple and teachers of the people; is he nothing? What was God’s purpose when he honored you with that dignity? He certainly did not mean to reduce himself to nothing, but, on the contrary, his will was, that his own right should remain entire and complete. When therefore I reprove your vices, and show that ye are become vile, and as it were dung, that ye are defiled by everything disgraceful, — when I make these things openly known, I do not violate the covenant made with Levi. God then justly summons you before his tribunal, and strips you of your honor, in order that the covenant he made with Levi may be confirmed and ratified.” This is, as I have said, a severe derision. <\/p>\n But we may hence learn a useful truth. The Prophet briefly teaches us that the priestly office takes away nothing from God’s authority, who requires a pure and holy worship, and that it lessens in nothing the authority of the law, for sound doctrine ought ever to prevail. So at this day, when we resist the Papal priests, we do not violate God’s covenant, that is, it is no departure from the order of the Church, which ought ever to remain sacred and inviolable. We do not then on account of men’s vices, subvert the pastoral office, and the preaching of the word; but we assail the men themselves, so that due order may be restored, that sound doctrine may obtain a hearing among men, that the worship of God may be pure, which these unprincipled men have violated. We therefore boldly attempt to subvert the whole of the Papacy, with this full confidence, that we lessen nothing from the authority of teaching, nor in any way defraud the pastoral office; nay, order in the Church, the preaching of the truth, and the very dignity of pastors, cannot exist, except the Church be purged from its defilements, and its filth removed. Thus must we say also of those unprincipled men, who are too nearly connected with us, or too near us, and I wish they were wholly extinct in the world: but how many pests conceal themselves under this covering, or under this mask — “What! are we not the ministers of the word?” So say you who are without any principle; I wish ye were in your dung, or in your cells, where formerly ye too much corrupted the world; but now the devil has brought you forth into the Church of God, that ye may corrupt whatever had hitherto remained sound. As then there are many at this day who boast of this honor — that they are ministers of the word, and pastors, and that they teach the gospel, they ought to be checked by this answer of the Prophet — that when all their corruptions are fully and really cleansed away, then confirmed and ratified will be the compact which God would have to be valid with his Church and with the ministers of his word. He then adds an explanation — <\/p>\n (216) That any covenant may remain with Levi. — Newcome. This seems to be the sense. He sent “this command,” or this message, as מצוה may be rendered here, in order that by reforming his sons his covenant might remain in force, for disobedience on their part would abrogate it, as it was a conditional covenant. — Ed. <\/p>\n (4) Commandment.<\/strong>Or rather, decree,<\/em> as in Mal. 2:1<\/span>.<\/p>\n That my covenant might be.<\/strong>Better, to be my covenant<\/em>i.e.,<\/em> so that this new decree, which I have been compelled to make against the house of Levi, may be my covenant with him instead of the old one, of which the prophet goes on to speak.<\/p>\n Levi<\/strong> denotes throughout the tribe of Levi, and especially the priests, the sons of Aaron. (See Note on Mal. 3:3<\/span>.)<\/p>\n 4<\/strong>. <\/strong> When these things come to pass the priests will be convinced that Jehovah has sent the threats just uttered. <\/p>\n This commandment <\/strong> Contained in Mal 2:2-3<\/span> (see on Mal 2:1<\/span>). <\/p>\n That my covenant might be with Levi <\/strong> This is undoubtedly the proper translation. All that Jehovah will do or has threatened to do is for the purpose of maintaining the covenant made in ancient times with Levi, which demanded of the priests holiness and assigned to them an important place in the working out of the divine plan of redemption. Jehovah would maintain that covenant, though to do this he would be compelled to cut off the entire present order of priests. Not all Levites were priests, and from these other Levites a new priesthood might be raised up, with which the old covenant might be continued. Over against this interpretation there is another view, which translates, “that it <\/em> may be my covenant with Levi.” It <\/em> is made to refer back to commandment <\/em> in the preceding clause, and the meaning of the clause is thought to be that the commandment or threat contained in Mal 2:2-3<\/span> will henceforth determine the attitude of Jehovah toward Levi; it, so to speak, will take the place of the former covenant. The first interpretation is to be preferred because (1) it follows more closely the Hebrew; (2) it fits better into the prophet’s argument. <\/p>\n Levi <\/strong> Meaning the tribe of Levi, to which the priests belonged. Malachi evidently holds the view concerning the origin of the priesthood among the Hebrews that is set forth in the Pentateuch. For the covenant with Levi, that is, the appointment of the priests, their privileges and obligations, see passages like Num 18:1<\/span> ff; Num 25:10<\/span> ff.; Deu 10:8-9<\/span>; Deu 33:8-10<\/span>.<\/p>\n The reference to the covenant with Levi (Mal 2:4<\/span>) leads the prophet to describe in Mal 2:5-6<\/span> the true nature of this covenant; in Mal 2:7<\/span> he points out what in the light of this covenant the character of the priests should be; with these ideals he contrasts the conduct of the priests whom he condemns (8), and he closes with a reiteration of the sentence of judgment (Mal 2:9<\/span>).<\/p>\n Mal 2:4 And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.<\/p>\n Ver. 4. And ye shall know that I have sent, &c.<\/strong> ] That is, ye shall know by woeful experience, your punishment shall advertise you; the curse appendant to the commandment shall teach you, as Gideon taught the men of Succoth, sc.<\/em> with thorns and briers of the wilderness, Jdg 8:16<\/span> ; and as David taught the children of Ammon better behaviour by making them pass through the brickkiln, 2Sa 12:31<\/span> ; and as the Phrygians wax not wise unless they be beaten to it. When God’s “judgments are in the earth, the inhabitants of the world shall learn righteousness,” Isa 26:9<\/span> . Smart makes wit, and vexation giveth understanding. Ehud’s dagger was a message from God, Jdg 3:20-21<\/span> ; who, as he is said to hold his peace when he punisheth not, Psa 50:21 Isa 42:14<\/span> , so to preach and teach when he doth, Isa 28:19<\/span> ; his scourges are men’s school masters, , one calls them, God’s free school masters, cursed and crabbed enough, but such as whereby he “openeth men’s ears to discipline, and commandeth them to return from iniquity. Then he showed them their work, and their transgressions that they have exceeded,” Job 36:8-10<\/span> ; that they have slighted the commandment which he had sent them, and that now he would plead with them another way, sc.<\/em> with patience and with blood, Eze 38:22<\/span> , and so would cause them to pass under the rod, that thereby he might bring them into the bond of the covenant, purging out the rebels, and them that transgress, Eze 20:37-38<\/span> . God should have no tribute from men, as those malignants suggested against the returned captives, Ezr 4:13<\/span> , if he did not make them know his breach of promise, Num 14:34<\/span> , if he did not break covenant with them that first play false with him, and keep no condition on their part required. See 2Ch 15:2<\/span> . And when thou art making a covenant with sin, say to thy soul, as Boaz said to his kinsman, Rth 4:5<\/span> “At what time thou buyest it, thou must have Ruth with it.” If thou wilt have the pleasure of sin, the wages of wickedness, thou must also have the curse, &c.; and let thy soul answer, as he there doth, No, I may not do it, I shall mar and spoil a better inheritance. Polanus and others dislike the reading of this text in the future tense, “Ye shall know that I have sent this commandment,” and tell us that the scope of the prophecy requires that it be read in the present tense, thus, Nam scitis,<\/em> For ye do know that I have sent, &c. You know your dignity and duty as priests, Vos probe cognitum habetis<\/em> (Polan.); and yet ye wilfully cross your own knowledge and conscience. Knowledge is a divine gift; it is the great talent of all other; there is a (much) set upon it, Luk 12:48<\/span> , there is a special depositum in it, as the word , there used, importeth. To know heavenly things is to ascend into heaven, saith Agur, Pro 30:4<\/span> . But as the devil, that knowing creature ( quasi ), that hath his name in Greek from the largeness of his objective knowledge, was once an angel of light till he fell from his dignity, Jdg 1:6<\/span> , so those that corrupt themselves in that they know, Jdg 1:10<\/span> ; that imprison the light they have (as a prophet from God) in unrighteousness; that know the commandment sent from God, as here, and yet after that they have known the way of righteousness, do turn from the holy commandment delivered unto them; the latter end will be worse with those men than the beginning, 2Pe 2:20-21<\/span> ; they have but aspired to a higher pitch, that their fall might be the more desperate. Neronis illud, Quantus artifex pereo quadrabit in te peritum et periturum,<\/em> saith one. Thou dost but carry Uriah’s letters about thee to thine own utter destruction. Thou mayest go to hell with much knowledge in thy head; as a bull with a coronet and garland goes to the slaughter. Thou mayest also, for this one fault, meet with a hell beforehand in thine own conscience, as Spira did; crying out to those about him, to learn from him to take heed of severing knowledge and practice. What else was it that brought such roaring and troubles both inward and outward on those, Isa 59:11-12<\/span> , and that when salvation was looked for? Our iniquities, say they, testify to our faces, and we know them. All sins offend conscience; but sins against knowledge waste and destroy it. A dangerous degree, drawing near that sin to which sacrifice is denied. For sins against the law, though against knowledge, there was an atonement, Lev 6:1-8<\/span> , and he instanceth in perjury. But to persecute the known truth with malice, for this there is no sacrifice, Heb 10:26<\/span> . <\/p>\n <\/p>\n That my covenant might be with Levi<\/strong> ] Levi did not thrust himself into the priesthood; but was taken by God into special covenant. See Num 8:13-14<\/span> 1Sa 2:28 Heb 5:4<\/span> “No man taketh this honour unto himself, but he that is called of God, as was Aaron.” Or if he do he shall smoke and smart for it, as Saul, Uzziah, and others. No man might come uncalled to the King of Persia, upon pain of death: much less to the King of heaven, as Korah and his complices, whom God hath hanged up in gibbets, as it were, for an example to all bold intruders upon that tremendous function of the ministry. Men out of office are not sent of God, therefore they may not preach, though gifted men, Rom 10:15 cf. Isa 52:8<\/span> . All that are in office to preach are apostles, evangelists, prophets, pastors, or teachers, Eph 4:11<\/span> . Elders only may preach, Tit 1:5<\/span> . And the contrary would prevent, the apostle willeth that in the Church all things be done “decently and in order,” 1Co 14:4<\/span> , which could not be if all were teachers; for then there would be no distinction of ministers and people. But “Are all teachers?” saith the apostle, 1Co 12:29<\/span> , and he answers himself, No, but only those whom God did set, 1Co 12:13<\/span> , like as he set apart the tribe of Levi to execute the priest’s office; which, while Korah, Dathan, and Abiram sought to impugn and level, they went quick into the pit, Num 16:30<\/span> . Meddle not, therefore, without a calling; that in the day of God’s displeasure you may appeal unto him, with Jeremiah, and say, “As for me, I have not hastened or thrust in myself for a pastor after thee: neither have I desired the woeful day, thou knowest: that which came out of my lips was right before thee,” Jer 17:16<\/span> . And being able safely to say this thou mayest bind upon it, that God, who is in covenant with all his Levis, his faithful ministers, will be their shield and their exceeding great reward, however the world deal with them.<\/p>\n be = contiuue. <\/p>\n SERMON #8. GODS COVENANT WITH LEVI<\/p>\n Text:Mal 2:4-7<\/p>\n Subject:The Covenant of Life and Peace<\/p>\n Date:Sunday Evening 2009<\/p>\n Introduction:<\/p>\n My subject tonight is GODS COVENANT WITH LEVI. Our text will be Mal 2:4-7. Nothing in all the world is sweeter to the soul than a realization of covenant grace. It was covenant grace that sustained David on his dying bed (2Sa 23:5); and it was covenant grace with which the Lord God braced and fortified His people in Malachi, as He warned them of sure judgment upon a disobedient and rebellious people. Lets read about this covenant, and pray that God the Holy Spirit, whose Word we not read, will teach us the blessedness of Gods covenant with Levi.<\/p>\n (Mal 2:4-7) And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts. (5) 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. (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. (7) For the priests lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.<\/p>\n All that is here said of Levi must be understood only as Levi was typical of the Lord Jesus Christ. It could never be said of any other but Christ that iniquity was not found in His lips. Though everything here is spoken as that which was past, that should not surprise us. In fact, it is not at all uncommon for us to read of the person and work of our Redeemer in the past tense hundreds of years before He came into this world in our flesh. Isaiah spoke of our Savior by the Spirit of prophecy, as a man despised and rejected of men and as our sin-atoning Substitute ages before He was openly crucified for us<\/p>\n (Isa 53:3-10) He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. (4) Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (5) But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (6) All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. (7) He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. (8) He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. (9) And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. (10) Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.<\/p>\n The Apostle John tells us that our Lord Jesus is the Lamb slain from the foundation of the world (Rev 13:8). As we read this blessed account of our Great Levi, the Lord Jesus Christ and all that is here revealed of Gods covenant of life and peace with Him, how we ought to rejoice. Like David of old, we ought to leap and dance before the Ark of God, our great Savior, and Gods covenant goodness to our souls in and by Him!<\/p>\n It is with Him that Jehovah declares He made His covenant of life and peace. Indeed, the Lord God tells us that He is the whole of that covenant (Isa 49:8). And He with whom the covenant was and is made is the Fulfiller of it; the Messenger of it; the Administrator of it and the Preserver of all the blessings of it! We can never be sufficiently thankful to our God for His covenant and for revealing His gracious purpose to us. <\/p>\n MY COVENANT<\/p>\n Our text opens by the Lords own declaration that His covenant is with Levi.<\/p>\n (Mal 2:4) And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.<\/p>\n This commandment refers to Gods decree of judgment upon Judah spoken of in Mal 2:2-3, His determination to destroy the physical nation of Israel, that he might save His elect out of every nation.<\/p>\n We might have expected Him to say, My law is with Levi. The Levitical priesthood was altogether a legal thing. Was it not? Yet, the Lord of hosts abolished the Levitical law and made His covenant with Levi, with Christ, of whom Levi was typical.<\/p>\n (Psa 89:19) Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.<\/p>\n (Rom 8:1-4) There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (2) For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (3) For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (4) That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.<\/p>\n The Urim and Thummim, the Lights and Perfections of God, are with our great, covenant Levi alone, the one spoken of in Deu 33:8 as Levis Holy One.<\/p>\n (Deu 33:8) And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.<\/p>\n WITH CHRIST<\/p>\n Next, look at Mal 2:5. Gods covenant is for us, His elect; but it is a covenant with Christ. It is altogether between the Triune God and our blessed Covenant Surety, the Lord Jesus Christ, our Mediator. My covenant was with Him. Lets read about this covenant.<\/p>\n (Isa 49:8-12) Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; (9) That thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and their pastures shall be in all high places. (10) They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. (11) And I will make all my mountains a way, and my highways shall be exalted. (12) Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim.<\/p>\n (Isa 49:16) Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.<\/p>\n (Isa 49:22-25) Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. (23) And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me. (24) Shall the prey be taken from the mighty, or the lawful captive delivered? (25) But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.<\/p>\n (Jer 31:31-34) Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: (32) Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: (33) But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. (34) And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.<\/p>\n (Jer 32:36-42) And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence; (37) Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely: (38) And they shall be my people, and I will be their God: (39) And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: (40) And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. (41) Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. (42) For thus saith the LORD; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.<\/p>\n COVENANT OF LIFE<\/p>\n Third, we are told that this covenant made with the Lord Jesus Christ for us is a covenant of life. My covenant was with Him of life. Notice that this covenant God has ordained to be with our Levi in the future, he declares was already with Him, because it is an eternal, everlasting covenant, a covenant made with Him before the world was made (Eph 1:3-6).<\/p>\n (Eph 1:3-6) Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (4) According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (5) Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (6) To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.<\/p>\n This covenant made with Christ from everlasting is called a covenant of life, because it was made with Christ the Word of life, who was with the Father from all eternity, and in time was made manifest in the flesh.<\/p>\n He was made flesh that He might save His people from their sins, that He might save Gods elect who were ordained to eternal life.<\/p>\n Life was promised to us and given to us in Christ before the world began. <\/p>\n (2Ti 1:9-11) Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (10) But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: (11) Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.<\/p>\n And the Lord Jesus came into this world to lay down His life in death as our Substitute, that we might enjoy all the blessedness of life in Him and with Him forever.<\/p>\n COVENANT OF PEACE<\/p>\n Fourth, the Lord God speaks of His covenant as a covenant of peace. My covenant was with him of life and peace. It is called a covenant of peace, because Gods terms of peace and reconciliation were set forth in it and agreed to by the Triune God and our blessed Surety, the Lord Jesus. In that covenant ordered in all things and sure, God was in Christ reconciling His elect to Himself.<\/p>\n The Son of God was appointed to be the Peacemaker in the eternal covenant.<\/p>\n And in time, in consequence of His covenant engagements, He was sent to procure peace (Heb 10:1-14).<\/p>\n And He made it by the blood of His cross.<\/p>\n This covenant, we are told, was with him because it was made with him from all eternity, as the Head and Representative of His people. All the blessings and promises of it were put into his hands. And it stands fast with him forever.<\/p>\n LIFE AND PEACE<\/p>\n Now, watch this fifth thing. And I gave them to Him. The Triune God gave life and peace to Christ, our Surety, in eternity that He might give life and peace to us in time. Compare this to what we read in John 17. <\/p>\n (Joh 17:1-5) These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: (2) As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. (3) And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (4) I have glorified thee on the earth: I have finished the work which thou gavest me to do. (5) And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.<\/p>\n Christ had the glory of His Suretyship and Mediatorship from eternity that was given to Him openly in His exaltation! This glory was His as the Lamb slain and accepted before the world was. In other words, everything He did and experienced in time on the earth, He did and experienced in Himself, in His Surety performances for us before the world began. Therefore, because of His eternal obedience as our eternal Surety, life and peace were given to Him to give to us (Psa 21:4-5; 2Ti 1:1; 2Ti 1:9-10).<\/p>\n (Psa 21:4-5) He asked life of thee, and thou gavest it him, even length of days for ever and ever. (5) His glory is great in thy salvation: honour and majesty hast thou laid upon him.<\/p>\n (2Ti 1:1) Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,<\/p>\n (2Ti 1:9-10) Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (10) But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel.<\/p>\n Then, the Lord God gives us seven reasons for trusting Christ as our Surety and establishing His covenant with Him.<\/p>\n 1.The covenant stands with Him who feared me and was afraid before my name (Mal 2:6). Christ in Gethsemane fell before God the Father and wept in fear (Heb 5:7) as He anticipated the cup He must drink. Yet, for the joy of saving us, He went from Gethsemane to Gabbatha and to Golgotha for us! There He was broken and bruised, beaten and slain because of the name of the Lord, to satisfy His justice, fulfil His law and glorify all His perfections. <\/p>\n (Joh 12:27-28) Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. (28) Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.<\/p>\n 2.The law of truth was in His mouth (Mal 2:6). The Gospel, the word and doctrine of truth, which comes from the God of truth, is all about Christ the truth. Chosen, redeemed sinners are taught it by the Spirit of truth. It contains and reveals the glorious truth of redemption, grace, salvation and eternal life in Christ. And this Gospel was in Christs mouth.<\/p>\n (Psa 45:1-2) To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. (2) Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.<\/p>\n 3.Iniquity was not found in His lips (Mal 2:6). There was none in His nature, none in His heart, none in His lips and none in His life. Men sought to find iniquity in Him, but none was found. Devils sought to find iniquity in Him, but none was found. There was no falsehood in His doctrines, no deceit in His promises and no dissimulation in His expressions of love to us poor sinners.<\/p>\n 4.He walked with Me in peace and equity (Mal 2:6). The Lord Jesus walked with God as a Man, in perfect obedience to His law, fulfilling all His will, and walked with Him to death in complete peace, never once quarreling or repining. Thereby, by His willing obedience unto death, our blessed Savior accomplished righteousness and redemption for us. And for His obedience (already accepted in eternity) God put life and peace in His hands to give to us!<\/p>\n (Joh 10:16-18) And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (17) Therefore doth my Father love me, because I lay down my life, that I might take it again. (18) No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.<\/p>\n 5.He turned many away from iniquity (Mal 2:6). Our blessed Savior accomplished for His elect repentance, reconciliation and remission of sins. He turned us from sin, reconciled us to God and remitted our sins by the sacrifice of Himself!<\/p>\n 6.His lips kept knowledge. The priests lips should keep knowledge (Mal 2:7), and our Great Levis lips did! He kept the knowledge of God and His will in His lips, and poured it forth into the ears and hearts of men; and He still does!<\/p>\n 7.He is the Messenger of the Lord of Hosts! He is the Revealer of God. He is the Angel of Gods presence, the Messenger of the Covenant, that One in Whom and by Whom alone God is made known to men.<\/p>\n This is our Savior, our all-glorious Christ, into Whose hands the Triune God has placed all things, the Surety the Triune God trusted with His Glory, His covenant and His people.<\/p>\n (Eph 1:10-14) That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (11) In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: (12) That we should be to the praise of his glory, who first trusted in Christ. (13) In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (14) Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.<\/p>\n Amen.<\/p>\n ye: 1Ki 22:25, Isa 26:11, Jer 28:9, Eze 33:33, Eze 38:23, Luk 10:11 <\/p>\n that my: Isa 1:24-28, Isa 27:9, Eze 20:38-41, Eze 44:9-16, Mat 3:12, Joh 15:2 <\/p>\n Reciprocal: Exo 32:28 – children Lev 21:1 – Speak Num 3:6 – General Num 25:12 – General 2Ki 5:27 – leprosy Neh 13:29 – the covenant Isa 43:27 – and thy Eze 40:45 – the keepers Zec 12:13 – Levi Mat 21:33 – husbandmen<\/p>\n Mal 2:4. Such shameful treatment as described would emphasize guilt. It would also impress them with God’s respect for the service that had started with Levi which means the tribe from which the priesthood came.<\/p>\n 2:4 And ye shall know that I have {f} sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.<\/p>\n (f) The Priests objected against the Prophet that he could not remove them without speaking against the priesthood, and the office established by God by promise. But he shows that the office is nothing slandered, when these villains and dung are called by their own names.<\/p>\n When these things happened, the priests would know that this warning had indeed come from the Lord. Its intent was to purify the priests so God’s covenant with Levi could continue (cf. Mal 3:3). This is the first of six explicit references to "covenant" in Malachi. The covenants in view are God’s covenant with Levi (Mal 2:4-5; Mal 2:8), the Mosaic Covenant (Mal 2:10), the marriage covenant (Mal 2:14), and the New Covenant (Mal 3:1). God had promised a continuing line of priests from Levi’s branch of the Chosen People (Deu 33:8-11; cf. Exo 32:25-29; Num 3:12; Num 25:10-13; Neh 13:29; Jer 33:21-22). [Note: For an excursus on the Levitical Covenant, see ibid., pp. 296-306.] <\/span><\/p>\n And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts. 4. might be ] i.e. might continue ( porro staret. Maurer). Whether they heard, or whether they forbore, they should learn in the issue, that God had sent them “this commandment” … Continue reading “Exegetical and Hermeneutical Commentary of Malachi 2:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-23118","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23118","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=23118"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23118\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23118"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23118"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23118"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>As he always should be.<\/p>\n
II. <\/strong>As he often is. The false minister is here represented–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Discovering Christ In Selected Books of the Bible<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"