{"id":23119,"date":"2022-09-24T09:52:20","date_gmt":"2022-09-24T14:52:20","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-malachi-25\/"},"modified":"2022-09-24T09:52:20","modified_gmt":"2022-09-24T14:52:20","slug":"exegetical-and-hermeneutical-commentary-of-malachi-25","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-malachi-25\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Malachi 2:5"},"content":{"rendered":"

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. <\/i><\/b><\/h3>\n

5<\/strong>. My covenant<\/em> &c.] Comp. Num 25:12-13<\/span>; Neh 13:29<\/span>.<\/p>\n

for the fear wherewith he feared me<\/em> ] Lit. I gave them<\/em> (viz. life and peace: I fulfilled my part of the covenant) to him<\/em> (as) fear<\/em>, (i.e. on condition that he should fulfil his part of it), that he might fear<\/em> (R.V.); and<\/em> (he did fulfil it, for) he feared Me, and was afraid before<\/em> (stood in awe of, R.V.) My name<\/em>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

My covenant was with him life and peace; – <\/B>literally the life and the peace; that, which alone is true life and peace. The covenant was not with Levi himself, but with Aaron, his representative, with whom the covenant was made in the desert, as is indeed here expressed; and, in him, with all his race after him, who succeeded him in his office; as, when it is said, that 1Ch 6:49<\/span>, Aaron and his sons offered upon the altar of burnt-offering, it must needs be understood, not of Aaron in person alone and his sons then living, but of any of his race that succeeded in his and their room. So our Lord promised to be with His Apostles Mat 28:20<\/span>, always to the end of the world, i. e., with them and those whom they should appoint in their stead, and these others, until He should Himself come. God promised, if they would keep the law, that they should live in peace on the earth; yea, that they should have peace of mind and a life of grace. Life is an indefectible being, which man does not forfeit by sin, to which death is no interruption, changing only the place of the souls life.<\/P>

And I gave them to him – <\/B>, in, or as, fear, Fear, not servile but filial and pure, as Paul bids Christians Phi 2:12<\/span>, work out your own salvation with fear and trembling. God gave them an awful gift, to be held with fear and awe, for its very preciousness, as one would hold anxiously what is very precious, yet very fragile and easily marred.<\/P>

And he feared Me, and was afraid before My Name – <\/B>Malachi unites two words, the second expressive of strong fear, by which a man is, as it were, crushed or broken. They are often united in Hebrew, but as expressing terror, which men are bidden not to feel before men. Toward man it is ever said Deu 1:21<\/span>; Deu 31:8<\/span>; Jos 1:9<\/span>; Jos 10:25<\/U><\/span>; 1Ch 22:13<\/span>; 1Ch 28:20<\/span>; 2Ch 20:15<\/U><\/span>, 2Ch 20:17<\/span>; 2Ch 32:7<\/span>; Isa 51:7<\/span>; Jer 23:4<\/span>; Jer 30:10<\/span>; Jer 46:27<\/span>; Ezr 2:6<\/span>; Ezr 3:9<\/span>, fear not, neither be ye dismayed; toward God Alone, it is a matter of praise. Mans highest fear is too little, for he knows not, who God is. So Isaiah says Isa 8:12-13<\/span>, Fear ye not their fear (the fear of this people), nor be afraid. Sanctify the Lord of hosts Himself, and let Him be your fear and let Him be your dread. What can be more precious (than this fear)? For it is written Pro 13:13<\/span>, He who feareth the Lord will be rewarded. (Ecclesiasticus 1:11), The fear of the Lord is honor and glory and gladness and a crown of rejoicing. He saith, the fear, wherewith he feareth Me and was afraid, i. e., he received the fear of God in his whole heart and soul. For these reduplications and emphases suggest to the hearer how rooted in virtue are those thus praised.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Mal 2:5-7<\/span><\/p>\n

My covenant was with him of life and peace.<\/em><\/p>\n<\/p>\n

Unspeakable blessings<\/strong><\/p>\n

The covenant which God made with Levi now belongs to all men. The benign purposes in every ancient covenant find their fulfilment and enlargement in Christ.<\/p>\n


I. <\/strong>The blessings here spoken of.<\/p>\n

1. <\/strong>Life. Physical life is a great possession. Physical life should not be wasted nor abused, but used as the basis of a higher life. Man has a higher life–the intellectual and the spiritual, in which the moral faculties and the consciousness of God reside. The spiritual life must be–<\/p>\n

(1)<\/strong> Quickened by the Holy Ghost.<\/p>\n

(2)<\/strong> Stimulated to struggle against the body of sin and death.<\/p>\n

(3)<\/strong> Grow in Christly beauty and symmetrical fulness.<\/p>\n

(4)<\/strong> Find its sustenance and satisfaction in God.<\/p>\n

(5)<\/strong> Untouched by physical decay and death, and perfected in heaven.<\/p>\n

2. <\/strong>Peace. There is much that is called peace that does not come from God; as the <\/em>apathy of religions indifference, the forced calmness of self-deceit, the spiritual death of absorbed sensuality. Divine peace is preceded by conviction, repentance, and prayer. True peace arises from–<\/p>\n

(1)<\/strong> A consciousness of Gods favour.<\/p>\n

(2)<\/strong> An approving conscience.<\/p>\n

(3)<\/strong> Firm reliance upon the promises of God.<\/p>\n

This peace passeth understanding, for it comes from the depths of Gods infinite love, is unshaken by the varied incidents of life, and is eternal.<\/p>\n


II. <\/strong>How men may possess the blessings here spoken of. Men fall to obtain these blessings because of their wrong conceptions of them; or, if they have right conceptions, they seek them in wrong directions. They try to find them in carnal pleasures, secular pursuits, circumstantial creations, and delusive virtues. These blessings can only be found in God through Jesus Christ. He is the life, and our peace.<\/p>\n

1. <\/strong>Men must accept the view which Christ gives of the folly of seeking life and peace in fleshly indulgence and worldly good. He discloses to mens visions those life-giving energies and solid resting-places which the natural eye does not perceive. He stands as the living fountain of invisible realities. The great facts in the universe are the soul and God.<\/p>\n

2. <\/strong>Men must accept, of Christ as a living presence in their inner life. The Spirit of Christ was in Gods ancient saints. He must dwell in men now if they are to be blessed in Him. He enters every willing heart, bringing life and peace.<\/p>\n

3. <\/strong>They must obey the voice of Christs Spirit within them. Obedience will stimulate vitality and consolidate peace. Many suffer spiritual paralysis and unrest because they do not follow the leadings of Christs Spirit. We must not only receive Christ, but live under the influence of His presence. To have a spiritual life glowing with energy, and a peace flowing like a river–broad and deep–through our souls, we must listen for the voice of Christs Spirit and follow it.<\/p>\n


III. <\/strong>The importance of possessing the blessings here spoken of.<\/p>\n

1. <\/strong>Because of their intrinsic value.<\/p>\n

2. <\/strong>Of their adaptation to our condition and needs.<\/p>\n

3. <\/strong>Because they are freely offered by a Being who understands our necessities, and who has made great sacrifices to bestow them upon us.<\/p>\n

4. <\/strong>Because they have been eagerly sought for by the wise in all ages.<\/p>\n

5. <\/strong>Because, without them, we shall wander in the realms of death and disquietude for ever. (W. Osborne Lilley.<\/em>)<\/p>\n<\/p>\n

The covenant of life and peace<\/strong><\/p>\n

Most commentators refer this statement to Levi, as the head of his tribe. I shall take the liberty of differing from them. It is our great and glorious High Priest, the true Melchisedek, with whom the covenant of life and peace was made.<\/p>\n


I. <\/strong>The head of the covenant. Him, the Lord Jesus Christ. Mark the station He occupies in this character. He stands as the representative of His people, to covenant with the Father on their behalf, in their name. In their law-place, Jesus stood before all the perfections of Deity, account able, responsible for them all, and holding all their interests dear as His own. Vain mortals are accustomed to talk about terms of salvation now; <\/em>as if they were left to the creature to perform. But what were the terms of the covenant of salvation? Perfect obedience, infinite satisfaction. Where was the use of leaving these to a fallen creature? Our glorious Head alone is capable of rendering infinite satisfaction. Look at His affinity. For whom was He covenanting? His brethren, His jewels. These were the persons; and why? Because they stood in everlasting affinity to Him–eternal relation to Him.<\/p>\n


II. <\/strong>The interests of this covenant. What is it all about? What is it for? Life and peace. Sin entered into the world and death by sin. Death, the sentence of death, the first and second death, is pronounced upon the soul of the sinner. The covenant of life is with Christ,–life spiritual, life Divine, life eternal. This is the record–this life is in His Son. All the terms of this life were in that covenant, which He entered into on behalf of His Church. Peace, amity, concord, agreement, between God and the soul; terms adjusted in such wise, that the parties are perfectly agreed. Tranquillity of mind, a holy calmness. A settled, composed serenity of spirit,–a believing satisfaction that God and my soul have come to terms, and can never be separated any more.<\/p>\n


III. <\/strong>The securities of this covenant. What is a deed worth without any seal <\/strong>or signature? Mark what the security of this covenant is. It ensures salvation entire and perfect. It is safely deposited, with Christ Himself. Mark the blessedness which pertains to this assurance. (Joseph Irons.<\/em>)<\/p>\n<\/p>\n

Making a covenant with God<\/strong><\/p>\n

Doddridge, in his Rise and Progress of Religion in the Soul, suggested a solemn covenant being entered into with God. Samuel Pearce acted upon it by writing it with blood drawn from his own body. But he soon after wards fell into sin, and thus broke his covenant. Driven into more close examination of the question he was led to see that it was not his own blood that was needed, but that of Jesus. Carrying the blood-stained covenant to the top of his fathers house, he tore it in pieces and scattered them to the winds, resolved henceforth to depend on the peace-making and peace-keeping blood of Jesus. (W. Adamson.<\/em>)<\/p>\n<\/p>\n

The blessngs of Gods ministry in His Church<\/strong><\/p>\n

At first the tribe of Levi officiated in the tabernacle, afterwards in the temple, with purity and profit; but, in the days of Malachi, they had sadly degenerated.<\/p>\n


I. <\/strong>The covenant made by God with Levi. A covenant of life. It endured to the time when the Gospel-dispensation began.<\/p>\n

2. <\/strong>A covenant of peace; of temporal prosperity and happiness. A due and fitting sustenance was provided for the Levites, without menial toil or care of theirs.<\/p>\n

3. <\/strong>A covenant of spiritual life and peace. The Levites were distributed throughout the whole of the country to <\/strong>instruct and guide the people; they were to show in all their religious services that, without sacrifice, the sinner could never obtain pardon; that, without mediation, guilty man could never approach his God. It was their special business and care to show to the polluted and unclean how life and peace could be procured, how God could be pacified toward them, how holiness of heart could be secured, and eternal glory obtained. The Levitical priesthood, and the Levitical covenant, were typical of the eternal priesthood of Christ and the covenant of grace, and were introductory to them.<\/p>\n


II. <\/strong>The reason of his being selected for the sacred office. For the fear wherewith he feared Me.<\/p>\n

1. <\/strong>He feared God in a salutary manner, and thus he was always ready to do His commands.<\/p>\n

2. <\/strong>The law of truth was in his mouth. Levi was pious and reverential. He had a rich acquaintance with the law given by Moses.<\/p>\n

3. <\/strong>Iniquity was not found in his lips. Levi was prudent and discreet in his speech as well as in his actions.<\/p>\n

4. <\/strong>He walked with Me in peace and equity. Like Enoch and Noah, he took God for his constant companion: he acted uprightly before men.<\/p>\n

5. <\/strong>I gave them to him, says God. Levi taught the way of righteousness most diligently, by his significant services and typical ceremonies; and many became obedient to the Lord their God. Such should be our clergy. How exemplary should be the conduct, how pure the morals, how disinterested the acts, how heavenly the motives, of those who have to watch for souls and to win them for Christ.<\/p>\n


III. <\/strong>The reciprocal duties of minister and people.<\/p>\n

1. <\/strong>The priests lips should keep knowledge. The priests were the guardians of the sacred deposit; this was one chief cause of their influence. It was their duty to instruct the people in the moral laws, the judicial precepts, and the ceremonial rites, in all that Israel was bound to know and believe.<\/p>\n

2. <\/strong>They (the people) should seek the law at his (the priests) mouth. He was the living witness to the power of Divine truth in his own soul, and the authorised expounder of Gods Word to the assembled congregation.<\/p>\n

3. <\/strong>He is the messenger of the Lord of hosts, and as such should be attended to and obeyed. A combination of many excellences was requisite for the due execution of the priests office; and so it is now with regard to the Christian minister. He needs a double portion of the Spirit. Happy is that country where the clergy minister for the glory of the Lord their God, and where they strive in all things to be examples to their flocks. <\/em>(Emanuel Strickland, M. A.<\/em>)<\/p>\n<\/p>\n

The secret of success in the ministry<\/strong><\/p>\n

A parishioner asked a clergyman why the congregation had filled up, and why the church was now so prosperous above what it had ever been before. Well, said the clergyman, I will tell you the secret. I met a tragedian some time ago, and I said to him, How is it you get along so well in your profession? The tragedian replied, The secret is, I always do my best; when stormy days come, and the theatre is not more than half or a fourth occupied, I always do my best, and that has been the secret of my getting on. And the clergyman reciting it, said, I have remembered that, and ever since then I have always done my best. And I say to you, in whatever occupation or profession God has put you, do your best; whether the world appreciates it or not, do your best; always do your best. (T. De Witt Talmage.<\/em>)<\/p>\n<\/p>\n

The character and work of Gods ministers<\/strong><\/p>\n

1.<\/strong> <\/em><\/strong>It concerns those who stand under any particular obligation to God to be much in studying the encouragements allowed upon them, that they faint not in His service, and of their duty, that they delude not themselves, expecting privileges when they mind not their work, for this end is the covenant of Levi so clearly laid before the priests.<\/p>\n

2. <\/strong>Faithful priests have especial need of a covenant of preservation from God, being exposed to much hazard many times; and of the hope of eternal life, being often exercised with sad times here; and in outward things to have the Lord securing their portion to them. And for all these <\/strong>may faithful ministers trust God, for My covenant was with him of life (that is, preservation here, and hope of a better life hereafter), and peace and prosperity.<\/p>\n

3. <\/strong>It is a special qualification of faithful ministers, and an evidence that they are to receive a blessing, when much familiarity with holy things doth not <\/strong>breed contempt, but their heart is filled with awe and reverence of God, and they go about His worship with holy reverence and trembling, and do testify much tenderness and zeal against any wrong done to God.<\/p>\n

4. <\/strong>The practice of those who have gone before, and by walking in the ways of God, have inherited the promised blessing, will be a ditty against them who decline, and look upon their duty as intolerable, or their encouragements as hopeless; for, the practice and blessing on former priests are recorded, to condemn the present unfaithful ones.<\/p>\n

5. <\/strong>It is incumbent to faithful ministers, that they be neither dumb nor liars, that they oppose themselves faithfully against error, and be faithful publishers of truth, for the law of truth was in his mouth.<\/p>\n

6. <\/strong>Albeit no mortal man can be so faithful, but that if God search him, he will not be able to stand; yet it is not sufficient for a minister, that he do not greatly debord in his calling, but he ought to carry himself so as he may abide a trial, for endeavoured holiness, singleness, and integrity, in revealing the counsel of God; for, Iniquity was not found in his lips.<\/p>\n

7. <\/strong>Albeit people are to look to the word carried by ministers, and obey God speaking it, whatever the messenger be; yet it is the duty of faithful ministers, to take heed that their carriage do not belie their doctrine, or minister occasion to bring it into contempt; but that their practice may prove their own believing in the doctrine, and that they shine in their private conversation, as well as in their public station; for therefore is the walking of honest priests marked as well as their doctrine.<\/p>\n

8. <\/strong>As it is the duty of all Christians, so especially of ministers, to be constant in the ways of godliness, and walk in them, to be sincere in them, as in the sight of God, and to be on His side in all the controversies of their time, which is to walk with Him, to make peace with God their great aim, and for that end to be humble in their obedience, and not rebellious to occasion quarrels, which is to walk with Him in peace and to follow the rule of righteousness, and walk in equity. or righteousness In all their ways.<\/p>\n

9. <\/strong>Albeit the Lord s most faithful servants may often see cause to complain of the ill success of their labours (Isa 49:4<\/span>); partly, in that they are <\/strong>sometimes sent out to harden the generality of a people against Gods justice (Isa 6:9<\/span>); partly, while they see not the fruit that is, as it was with Elijah (1Ki 19:14<\/span>; 1Ki 19:18<\/span>); and partly, because the seasons of the appearing of fruits are in Gods hands, yet honest and faithful ministers will not want such fruit of their labours, as may testify Gods approbation of them; for, They turned many away from iniquity. (George Hutcheson.<\/em>)<\/p>\n<\/p>\n

The law of truth was in his mouth, and iniquity was not found in his lips<\/strong>.<\/em><\/strong><\/p>\n<\/p>\n

The eloquence of unobtrusive piety<\/strong><\/p>\n


I. <\/strong>A good mans conversation is marked by a strict regard for the truth. The law of truth was in his mouth.<\/p>\n

1. <\/strong>Slander is a violation of the law of truth.<\/p>\n

2. <\/strong>Exaggeration is a violation of the law of truth. Some never speak but in the superlative. Exaggeration may spring from<\/p>\n

(1)<\/strong> an enthusiastic temperament; or<\/p>\n

(2)<\/strong> a morbid desire to say startling things or<\/p>\n

(3)<\/strong> wilful wanton ness.<\/p>\n

3. <\/strong>Flattery is a violation of the law of truth.<\/p>\n

4. <\/strong>The habit of making excuses is often a violation of the law of truth.<\/p>\n

5. <\/strong>Equivocation and dissimulation are violations of the law of truth.<\/p>\n


II. <\/strong>A good mans conversation is marked by the absence of every form of evil. Iniquity was not found in his lips.<\/p>\n

1. <\/strong>Idle conversation is a form of evil condemned by the text.<\/p>\n

2. <\/strong>Profane conversation is a form of evil condemned by the text.<\/p>\n

3. <\/strong>Censorious conversation is a form of evil condemned by the text.<\/p>\n

4. <\/strong>Impure conversation is a form of evil condemned by the text.<\/p>\n


III. <\/strong>A good mans life is marked by close and peaceful communion with his maker. He walked with Me in peace and equity.<\/p>\n

1. <\/strong>There is intimate fellowship. He walked with Me. This figure always implies close friendship. Enoch, Abraham, Noah, etc., walked with God.<\/p>\n

(1)<\/strong> This walk implies reconciliation.<\/p>\n

(2)<\/strong> This walk indicates progress.<\/p>\n

(3)<\/strong> This walk suggests constant intercourse.<\/p>\n

2. <\/strong>This fellowship is productive of peace. He walked with Me in peace.<\/p>\n

(1)<\/strong> Subjectively, peacefulness. The inward disposition of peace.<\/p>\n

(2)<\/strong> Objectively, peaceableness. The outward manifestation of peace.<\/p>\n

If there were more peace in human hearts there would be more in the home, the <\/strong>Church, and the world.<\/p>\n

3. <\/strong>This fellowship is productive of moral integrity. He walked with Me in peace and equity. There can be no sustained communion with the Holy One if there be moral obliquity in the heart, or dissimulation or dishonesty in the life. If I regard iniquity in my heart, the Lord will not <\/strong>hear me. This moral equity is very searching and comprehensive.<\/p>\n

(1)<\/strong> It governs the relation between master and servant (Col 4:1<\/span>).<\/p>\n

(2)<\/strong> It governs the relation between buyer and seller (Pro 20:14<\/span>).<\/p>\n


IV. <\/strong>The good mans life and conversation will exert a saving influence on others. And did turn many away from iniquity.<\/p>\n

1. <\/strong>It will act as a restraint upon evil-doers. This is the leaven which preserves the whole from corruption.<\/p>\n

2. <\/strong>It will act as an incentive to the well-disposed. Union is strength. The view of unfaltering piety will encourage the Nicodemuses to avow their principles.<\/p>\n

3. <\/strong>It will prove to the world the genuineness of religion. (Homiletic Magazine.<\/em>)<\/p>\n<\/p>\n

He walked with Me:–<\/strong><\/p>\n

The pastors walk with God<\/strong><\/p>\n

Here <\/em>the degenerate ministers of Malachis time are reminded of the bright ideal of the priesthood in an older time. They had left the path of Divine communion. But Levi had walked with God. The whole passage refers to the teaching side of the Jewish priests office. We may therefore safely use it with reference to the Christian ministry. In Bunyans allegory, this passage is nobly adapted to form the portrait of a minister of the Gospel. In the House of the Interpreter, the pilgrim sees a picture hung against the wall; and this was the fashion of it. It had eyes lifted up to heaven; the best of books was in its hands, the law of truth was upon its lips, and it stood as if it pleaded with men. He walked with Me. Here is a gift that can never come amiss. No circumstances, no temperament, no path of duty or trial, in the case of a Christian pastor, can ever dispense with this–the personal walk with God. None will forget the other side of the pastors call–that he must walk with men. <\/em>Times there have been in the history of the Christian Church when it was needful to enforce it; but, it is hardly so now. The danger is, that the pastor should mistake his commonplace activities for the main power, as well as the main work, of his ministry. It is a grievous danger. God connects two things: He walked with Me; He did turn many from iniquity. As I read these words, a fair and beautiful ideal rises up before me, a vision at once delightful and saddening. It is an ideal blent of the elements of real lives. Saints and servants of the Lord, in the ministry of our Church, pastors whom I have seen and known, combine to form it. Men in whose shelves and surroundings there were countless differences, but who were all alike in carrying with them this indefinable impression, that they walked with God. Men I mean of very various ages at the time of observation, some crowned with blessed old age, that evening with no night to follow; some in the full vigour of ripe experience; others young, and in the first efforts of their life. But all were alike in a pure and chastened cheerfulness, most open and natural, yet never out of time with the peace of God. And all were alike in this, that it needed no long acquaintance to make it known that their dearest friend was their Master; their truest happiness, His work; and their deepest study, His Word. Surely, if we will to walk with God, the Lord will not be absent from our right hand. Point out two ways in which such a walk will tell on a pastors work, apart from its duty and joy for himself.<\/p>\n

1. <\/strong>It will give him width and calmness of view, and reach of hope, better than any other means. The pastor who walks with God will, on the one side, be as keenly alive as possible to the reality of evil in himself and those around him; on the other side, he will be able to trust mystery and failure in the eternal hand, in a way that otherwise could not be–without moral laxity.<\/p>\n

2. <\/strong>This walk with God will give the pastor a power to influence others which he cannot otherwise have. Such a ministry, whether in the pulpit or in the study, in the cottage or in the mansion, in the room of sickness or of death, or in the scene of health, will surely be the likeliest to be the means of turning many from this present evil world to serve the living God, and to wait for His Son from heaven. May our brethren have this bright characteristic written on their ministry to the end. (H. C. G. Moule, M. A.<\/em>)<\/p>\n<\/p>\n

And did turn many away from iniquity.–<\/strong><\/p>\n

True priestly work<\/strong><\/p>\n

Turn many away from iniquity. Believers are a spiritual priesthood, separated and sanctified, and placed among the unregenerate for their salvation. The saved are to save others.<\/p>\n


I. <\/strong>The nature of this work. Men naturally live <\/em>in iniquity. Moral crookedness is innate. Salvation alone brings uprightness. This is confirmed by human consciousness, human confessions, human history, and Divine declarations. This makes the work of the Church difficult. It seeks to deliver men–<\/p>\n

1. <\/strong>By the Persuasive power of holy living.<\/p>\n

2. <\/strong>By the preaching of the Gospel.<\/p>\n

3. <\/strong>By its philanthropic enterprises.<\/p>\n

4. <\/strong>By its power to bring down the Holy Spirit upon men through prayer.<\/p>\n

5. <\/strong>By all its institutions and ordinances. In this work the Church will need<\/p>\n

(1)<\/strong> Much Divine power and wisdom.<\/p>\n

(2)<\/strong> Great self-denying zeal.<\/p>\n

(3)<\/strong> The attracting energy of Christian love.<\/p>\n

(4)<\/strong> Much persevering activity.<\/p>\n

Those who turn most away from iniquity give the surest proof that they are called to the Divine order of the priesthood.<\/p>\n


II. <\/strong>This work still needs to be done. Iniquity abounds. The duty of the Church is imperative.<\/p>\n


III. <\/strong>This work may be successfully accomplished. Wonderful is the influence which one man can exert upon another for good. God works with those that work for Him. Before the emotions awakened by the love of the cross iniquity appears in its true light, and the sinner turns away from it with loathing.<\/p>\n


IV. <\/strong>This word is glorious in its results.<\/p>\n

1. <\/strong>It saves men from the misery of eternal ruin.<\/p>\n

2. <\/strong>It furthers the sublimest purposes of God in the redemption of mankind.<\/p>\n

3. <\/strong>It brings to those who engage in it the sweetest satisfaction and delight.<\/p>\n

4. <\/strong>It increases the joy of Christ, angels, and men.<\/p>\n

5. <\/strong>It ensures to the workers themselves an eternal reward.<\/p>\n

Those whom they have blessed by the deliverance of the Gospel will bless them for ever. (W. Osborne Lilley.<\/em>)<\/p>\n<\/p>\n

Priestly influence<\/strong><\/p>\n

What a criticism upon moral influence do we find in these words, namely, And did turn many away from iniquity. There is no historic pomp about the act: but who can tell what moral beauty there is in it? Prophets and priests and preachers and leaders work in different ways. Some have what may be called, from a public point of view, a negative or obscure function, but their record in heaven is that they turned many away from iniquity, by private expostulation, by unknown prayer–that is, fellowship together with the sinner–in communion that is never published; by influence, by example, by tender words, many are turned away from iniquity, from selfishness, from drunkenness, from baseness, from evil pursuits of every kind. Not by the thunder of eloquence, not by the lightning of logic or high reasoning, not by the mystery of metaphysics, but by calm, quiet, loving, tutorial interest in private life,-who knows what triumphs have been wrought within the sanctuary of the house? God is not unrighteous to forget our work of faith and labour of love: God knows how many lambs we have tended, how many straying sheep we have brought back to the fold, how many hopeless hearts we have reinspired, to how many we have given of the oil of grace. Let no man, therefore, fail of heart and courage because he does not speak from a public pedestal. His name may not be known far away from his own fireside; there are private priests, there are household evangelists, there are ordained missionaries, whose names are not published; there are womenshepherds who are seeking the very worst sheep; the sheep that the shepherds would not look after, the shepherdesses are following still: all the service is written down, and attached to it is the commendation of God. The Lord now urges against the priesthood–<\/p>\n

The heaviest charge of all<\/strong><\/p>\n

Ye have caused many to stumble at the law. There is the most malign influence which man can exert on man. No longer is the mere priest condemned, no longer is the laugh expended on the priest himself; the people have got beyond that, they say, If this is the priest, what must the law be? If the law were good, surely it would save the priest from such debasement as he embodies: if the priest can be so bad, so selfish, so worldly, so devil-loving, what must the law be? So we go from the personal to the moral, from the concrete individual instance to the written and eternal law: we begin by mocking the messenger, we end by trampling under foot the message. This has been woefully true in the history of Christianity. (Joseph Parker, D. D.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 5<\/span>. My covenant was with him of life and peace<\/B><\/I>] These are the two<\/I> grand blessings given to men by the NEW Covenant<\/I>, which was shadowed by the OLD. To man, excluded from the favour of God, and sentenced to death because of sin, God gave berith<\/I>, a covenant sacrifice<\/I>, and this secured life<\/I>-exemption from the death deserved by transgressors; communication of that inward<\/I> spiritual life<\/I> given by Christ, and issuing in that eternal life<\/I> promised to all his faithful disciples. And, as it secured life<\/I>, so it gave peace<\/I>, prosperity, and happiness; peace<\/I> between God and man, between man and man, and between man and his own conscience.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Here is one covenant that is more particular than any, a covenant of priesthood between God and a particular tribe. <\/P>

With him:<\/B> Levi is named Mal 2:4<\/span>, and I will rest there, though I know some would have it be Aaron, or Phinehas. <\/P>

Of life and peace; <\/B>of long life, and prosperous, by covenant under the provisoes therein contained, assured to the Levites in their due ministrations before God. <\/P>

I gave them, <\/B>both lives, (the word is dual,) or life and prosperity. <\/P>

For the fear wherewith he feared me; <\/B>religious fear, or that gracious qualification which appeared in the acts of it, for he feared before God. <\/P>

And was afraid before my name; <\/B>behaved himself with reverence and trembling before God. It is the same repeated for confirmation of the former, or perhaps it may imply the habitual name of reverence from a contrite heart, which is here pointed at, and commended in this person under the name of Levi. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

5-9.<\/B> He describes the promises,and also the conditions of the covenant; Levi’s observance of theconditions and reward (compare Nu25:11-13<\/span>, Phinehas’ zeal); and on the other hand the violation ofthe conditions, and consequent punishment of the present priests.”Life” here includes the perpetuity<\/I> implied in Nu25:13<\/span>, “everlasting<\/I> priesthood.” “Peace”is specified both here and there. MAURERthus explains it; the Hebrew<\/I> is, literally, “My covenantwas with him, life<\/I> and peace<\/I> (to be given him on Mypart), and I gave them to him: (and on his part) fear (that is,reverence), and he did fear Me,” c. The former portion of theverse expresses the promise,<\/I> and Jehovah’s fulfilment of itthe latter, the condition,<\/I> and Levi’s steadfastness to it(Deu 33:8<\/span>; Deu 33:9<\/span>).The Jewish priests self-deceivingly claimed the privileges of thecovenant, while neglecting the conditions of it, as if God were boundby it to bless them, while they were free from all the obligationwhich it imposed to serve Him. The covenant is said to be not merely”of<\/I> life and peace,” but “life and peace”;for the keeping of God’s law is its own reward (Ps19:11<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

My covenant was with him of life and peace<\/strong>,…. Not with Aaron, nor with Phinehas; nor is it to be understood of a covenant, promising temporal life and outward prosperity to either of them; Aaron living a hundred and twenty three years, Nu 33:39<\/span> and Phinehas, according to some Jewish writers, above three hundred years, which they gather from Jud 20:28<\/span> but of the covenant made with Christ from everlasting, 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; and was made in behalf of persons ordained to eternal life, and in which that was promised and given to them in him; and in which it was agreed that he should become man, and lay down his life as such, that they might enjoy it: and it is called a “covenant of peace”, because the scheme of peace and reconciliation was drawn in it, and agreed unto; Christ was appointed in it to be the Peacemaker; and in consequence of which he was sent to procure peace, and he has made it by the blood of his cross: and this covenant may be said to have been and to be “with him”; because it was made with him from all eternity, as the head and representative of his people, and he had all the blessings and promises of it put into his hands; and it stands fast with him, and will do so for evermore.<\/p>\n

And I gave them to him<\/strong>; namely, the blessings of life and peace; eternal life is the gift of God; and not only the promise of it, but that itself, was given to Christ in covenant for his people, and a power to give it to as many as the Father gave to him, Ps 21:4<\/span> 2Ti 1:1<\/span> he gave him also peace to make, put this work of peacemaking into his hand; and he allows it to be made by him, and that it is rightly effected; and from his blood and righteousness peace springs to his people; and they enjoy peace in him and through him, yea, all prosperity and happiness:<\/p>\n

[for] the fear wherewith he feared me<\/strong>; because of his obedience to the precept and penalty of the law; because of his righteousness, and sufferings, and death, by means of which life and peace came to his people, and in which he showed great fear and reverence of God, Heb 5:7<\/span> the word “for” is not in the original text, and may be left out in a version, or supplied with “and”; and the sense be, besides the blessings of life and peace, I also gave him the fear with which he feared me; which must be understood of the grace of fear bestowed on him as man: so the Septuagint version, “I gave unto him in fear to fear me”; and the Vulgate Latin version, “and I gave him fear, and he feared me”: and the Arabic version, “I gave him fear, that he might fear me”: the Targum is,<\/p>\n

“I gave him the perfect doctrine of the law, or the doctrine of the perfect law (see Jas 1:25<\/span>) that he might fear before me.”<\/p>\n

And was afraid before my name<\/strong>; frightened, and put into consternation, as he was when in the garden, and he began to be heavy and sore amazed,<\/p>\n

Mr 14:33<\/span> or he was broken and bruised, as Kimchi interprets the word here used, because of the name of the Lord, to satisfy his justice, fulfil his law, and glorify all his perfections.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

To explain and show the reason for this thought, the real nature of the covenant made with Levi is described in Mal 2:5-7<\/span>; and Mal 2:8<\/span> and Mal 2:9<\/span> then show how the priests have neutralized this covenant by forsaking the way of their fathers, so that God is obliged to act differently towards them now, and deliver them up to shame and ignominy. Mal 2:5<\/span>. “My covenant was with him life and salvation, and I lent them to him for fear, and he feared me and trembled before my name.<\/em> Mal 2:6<\/span>. Law of truth was in his mouth and there was no perversity on his lips, he walked with me in salvation and integrity, and brought back many from guilt.<\/em> Mal 2:7<\/span>. For the priest’s lips should keep knowledge, and men seek law from his mouth, because he is a messenger of Jehovah.” <\/em> In Mal 2:5<\/span><\/em> are the nominative of the predicate. “My covenant was with him life,” etc., means, my covenant consisted in this, that life and salvation were guaranteed and granted to him. The elliptical mode of explaining it, viz., “my covenant was a covenant of life and salvation,” gives the same sense, only there is no analogous example by which this ellipsis can be vindicated, since such passages as Num 25:12<\/span>; Gen 24:24<\/span>, and Hos 14:3<\/span>, which Hitzig adduces in support of it, are either of a different character, or different in their meaning. Shalom <\/em>, salvation (peace), is the sum of all the blessings requisite for wellbeing. Jehovah granted life and salvation to Levi, i.e., to the priesthood, for fear, viz., as the lever of the fear of God; and Levi, i.e., the priesthood of the olden time, responded to this divine intention. “He feared me.” Nichath <\/em> is the niphal<\/em> not of nachath <\/em>, he descended, i.e., humbled himself (Ewald, Reincke), but of chathath <\/em>, to terrify, to shake, which is frequently met with in connection with (e.g., Deu 31:8<\/span>; Jos 1:9<\/span>; Jer 1:17<\/span>). Hos 14:5<\/span> and Hos 14:6<\/span> state how Levi preserved this fear both officially and in life. Torath ’emeth <\/em> (analogous to mishpat ’emeth <\/em> in Zec 7:9<\/span>) is instruction in the law consisting in truth. Truth, which had its roots in the law of Jehovah, was the rule not only of his own conduct, but also and more especially of the instruction which he had to give to the people (cf. Mal 2:7<\/span>). The opposite of ’emeth <\/em> is avlah <\/em>, perversity, conduct which is not regulated by the law of God, but by selfishness or sinful self-interest. Grammatically considered, the feminine avlah <\/em> is not the subject to , but is construed as the object: “they found not perversity” (cf. Ges. 143, 1, b<\/em>; Ewald, 295, b<\/em>). Thus he walked in peace (salvation) and integrity before God. B e shalom <\/em> is not merely in a state of peace, or in peaceableness, nor even equivalent to (2Ki 20:3<\/span>), but according to Mal 2:5<\/span>, “equipped with the salvation bestowed upon him by God.” The integritas vitae <\/em> is affirmed in . , to walk with Jehovah, denotes the most confidential intercourse with God, or walking as it were by the side of God (see at Gen 5:22<\/span>). Through this faithful discharge of the duties of his calling, Levi (i.e., the priesthood) brought many back from guilt or iniquity, that is to say, led many back from the way of sin to the right way, viz., to the fear of God (cf. Dan 12:3<\/span>). But Levi did nothing more than what the standing and vocation of the priest required. For the lips of the priest should preserve knowledge. is the knowledge of God and of His will as revealed in the law. These the lips of the priest should keep, to instruct the people therein; for out of the mouth of the priest men seek torah <\/em>, law, i.e., instruction in the will of God, because he is a messenger of Jehovah to the people. , the standing epithet for the angels as the heavenly messengers of God, is here applied to the priests, as it is in Hag 1:13<\/span> to the prophet. Whilst the prophets were extraordinary messengers of God, who proclaimed to the people the will and counsel of the Lord, the priests, by virtue of their office, were so to speak the standing or ordinary messengers of God. But the priests of that time had become utterly untrue to this vocation.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

The Prophet now proves more clearly how God violates not his covenant, when he freely rebukes the priests, and exposes also their false attempts in absurdly applying to themselves the covenant of God, like the Papal priests at this day, who say that they are the Church. How? because they have in a regular order succeeded the apostles; but this is a foolish and ridiculous definition; for he who occupies the place of another ought not on that account only to be deemed a successor. Were a thief to kill the master of a family, and to occupy his place, and to take possession of all his goods, is he to be accounted his legitimate successor? So these dishonest men, to show that they are to be regarded as apostles, only allege a continued course of succession; but the likeness between them ought rather to be the subject of inquiry. We must see first whether they have been called, and then whether they answer to their calling; neither of which can they prove. Then their definition is altogether frivolous. <\/p>\n

So also our Prophet here shows, that the priests made pretences and deceived the common people, while they sought to prove themselves heirs of the covenant which God had made with Levi their father, that is, with the tribe itself. “I shall be faithful,” says God, “and my faithfulness will be evident from the compact itself; my compact with your father was that of life and peace: (217) but it was mutual: ye seem not to think that there are two parties in a compact, and that there is, according to what is commonly said, a reciprocal obligation: but I on my part promised to your father to be his father, and I also stipulated with him that he was to obey me, to obey my word, and whatever I might afterwards require. Now ye will have me to be bound to you, and yourselves to be free from every obligation. What equity is this — that I should owe everything to you and you nothing to me? My compact then with him was that of life and peace; but what is your compact? what is it that ye owe to me? Even what the mutual compact which I made with your father Levi and his tribe requires; perform this, and ye shall find that I am faithful and constant in all my promises.” I cannot go farther now. <\/p>\n

(217) That we may understand these terms we must have recourse to the case evidently alluded to, that of Phinehas, in Num 25:12<\/span>. God promised to him the covenant of peace and of perpetual priesthood—of peace, that is, of reconcilement, because God through the zeal displayed by Phinehas became reconciled to the children of Israel — and of perpetuity as to the priesthood, signified here by life or “lives,” as the word is plural. — Ed. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(5) Of life and peace.<\/strong>Better, life and peace<\/em>i.e.<\/em>, by it life and peace were guaranteed to him.<\/p>\n

Life<\/strong> in its highest sense.<\/p>\n

Peace<\/strong> as the sum total of blessing: the fruit of the Spirit is love, joy, peace.<\/em> (Gal. 5:22<\/span>; comp. Note on Zec. 6:13<\/span>.)<\/p>\n

Them<\/strong>viz., life and peace.<\/p>\n

For the fear<\/strong> . . . me.<\/strong>Better, As fear<\/em>(i.e.,<\/em> as a motive for the fear of God), and he did fear me.<\/em> Or, perhaps, a still better interpretation is that which represents God and Levi as each having performed his part of the covenantGod in bestowing life and peace, Levi in rendering fear. According to this view, the words should be translated, My covenant was with him<\/em>viz., life and peace<\/em>and I gave them to him; fear, and he feared me, and trembled before My Name.
<\/em><\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

5<\/strong>. <\/strong> Was of life and peace <\/strong> Literally, was the life and the peace; <\/em> that is, it aimed at life and peace. The article indicates that a specific kind of life and peace is in the mind of the author. <\/p>\n

Life <\/strong> The continued existence as priests of Jehovah, equivalent to everlasting priesthood <\/em> (Num 25:13<\/span>). <\/p>\n

Peace <\/strong> “The sum of all the blessings requisite for well-being” (compare Num 25:12<\/span>). This twofold blessing Jehovah guaranteed to Levi. The construction of the rest of Mal 2:5<\/span> is somewhat obscure. R.V. renders, “and I gave them to him that he might fear; and he feared me, and stood in awe of my name.” This is preferable to A.V., but it is incorrect in translating “that he might fear” and in connecting these words with the preceding clause, “I gave them to him.” “That he might fear” A.V. renders more accurately “for <\/em> the fear,” the italics indicating that the preposition is not in the original; literally, the fear. <\/em> Here again the article is used to show that a particular kind of fear is meant, namely, the fear of Jehovah. What has been said thus far may lead to a right understanding of the grammatical construction of Mal 2:5<\/span>. Fear <\/em> occupies the same position in the sentence as life and peace; <\/em> so that Mal 2:5<\/span> may be translated or paraphrased, “My covenant was with him; (my obligation being to give to him) the life and the peace, and I gave them to him; (his obligation being to give to me) the fear, and he feared me and stood in awe of me.” Fear feared stood in awe <\/strong> (R.V. ) Fear of Jehovah <\/em> is the Old Testament term for piety; it means a reverential attitude toward Jehovah, resulting in obedience of life and conduct. This Jehovah demanded of Levi, who promised to give it, and kept his promise. <\/p>\n

My name <\/strong> See on Mal 1:6<\/span>, and references there.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Mal 2:5<\/span><\/em><\/strong>. <\/strong>My covenant was with him, <\/em><\/strong>&c.<\/strong> Here the word covenant <\/em>is taken in a good sense; for in this and the two following verses, the nature of the covenant of God with Levi is explained, as in the eighth verse these corrupt priests are reproved for having violated that covenant. The passage should be rendered, I gave them to him, that he might greatly fear me, and tremble at my name. <\/em>Mal 2:6<\/span>. That the law of truth might be in his mouth, and no iniquity be found in his lips: that he might walk with me in peace and equity; that he might turn, <\/em>&c. Mal 2:7<\/span>. That the priest’s lips might keep knowledge, and that they might seek, <\/em>&c. See Houbigant, who, instead of, Have been partial, <\/em>Mal 2:9<\/span> reads, Have had respect to persons.<\/em> <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

DISCOURSE: 1271
THE MINISTERIAL OFFICE<\/strong><\/p>\n

Mal 2:5-7<\/span>. 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. 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. 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<\/em>.<\/p>\n

THE priests, in the days of Malachi, were extremely degenerate. It was to them principally that the prophet addressed himself, because to them principally was owing the degeneracy of the people. In the preceding chapter he complains of them as despising God, and polluting his altar, and offering to him such worthless sacrifices as they would not have dared to offer to an earthly governor; yea, and as so venal, that not one amongst them would shut the doors of the temple for nought, or kindle a fire on his altar for nought [Note: Mal 1:7-11<\/span>.]. In this chapter, after calling them to repentance [Note: ver. 1, 2.], he contrasts their conduct with that of those to whom the priesthood was first committed; such as Aaron, and Eleazar, and Phinehas, whom he designates by the name of Levi, from whom they sprang. The piety of those early priests he describes in the words of my text; and then, with a special reference to the terms used in that description<\/em>, he addresses the priests of his day, saying, But ye are departed out of<\/em> the way: ye have caused many to stumble<\/em> at the law: ye have corrupted the covenant<\/em> of Levi, saith the Lord of hosts.<\/p>\n

The description given of the Jewish priesthood, at the period of their first appointment, will serve to shew us what the Christian priesthood should be. In it we see the minister of the Gospel drawn, as it were, at full length. We see,<\/p>\n

I.<\/p>\n

His obligations<\/p>\n

With Levi, the Jewish priesthood, God had made a covenant of life and peace
[At the time that the people turned aside to worship the golden calf, Moses gave commandment, that they who were on the Lords side should gird on their swords, and go through the camp, slaying every one, even his nearest relatives, if he should find them in the act of idolatry: and the tribe of Levi in particular obeyed with promptitude this trying injunction, and executed without any partiality this severe decree [Note: Exo 32:26-28<\/span>.]. As a reward for this (for this fear wherewith Levi feared him), God gave to that tribe the priesthood in perpetuity: Of Levi he said, Let thy Thummim and thy Urim be with thy holy one; who said unto his father and to his mother, 1 have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt-sacrifice upon thine altar [Note: Deu 33:8-10<\/span>.]. The same grant was re-renewed to Phinehas, on account of his zeal in slaying a prince of Israel, who, in the sight of all the congregation, had taken a Midianitish woman to his tent [Note: Num 25:6-8<\/span>; Num 25:11-13<\/span>.]. The covenant of an everlasting priesthood given to him, was that which, in my text, is called a covenant of life and peace. And to that tribe was the priesthood confined, even to the latest ages; they alone being consecrated by God to that high office, and having God himself for their portion; whilst all the other tribes had their portion allotted out of the Promised Land [Note: Num 18:20-21<\/span>.].]<\/p>\n

The Christian priesthood, in like manner, are consecrated to the special service of the altar
[Every pious minister has been truly called of God, as was Aaron; and every one, at his ordination, expressly avows his persuasion, that he has been moved by the Holy Ghost to take the office of the ministry upon him. Every such minister has entered into covenant with God at his altar, engaging to renounce all worldly pursuits, and to dedicate himself exclusively to the work he has undertaken. Of all engagements that any man can enter into, this is the most solemn: for by this act he makes himself responsible for all the souls committed to his charge, and must answer with his own soul for the blood of everyone who perishes through his neglect [Note: Eze 33:6-9<\/span><\/u>]. St. Paul, under a sense of his deep responsibility, said, A dispensation is committed to me: and woe is unto me, if I preach not the Gospel [Note: 1Co 9:16-17<\/span>.]! And the same necessity is laid on every minister of Christ; who, by his own solemn engagement, is bound to disregard even life itself, in the discharge of this all-important duty [Note: Act 20:24<\/span>.].]<\/p>\n

In the description of the Jewish priests, a Christian minister may further see,<\/p>\n

II.<\/p>\n

His office<\/p>\n

The Jewish priests were messengers from God to all the tribes of Israel
[They were to study the law of God, and to teach it unto others; at the same time exemplifying it both in their hearts and lives. To them the people were to apply for information; and they were to give their instructions with simplicity and godly sincerity: the law of truth was to be in their mouth, and no iniquity was to be found in their lips. At the same time, they were so to walk with God in peace and equity, that their whole life might be a visible lesson to the people, of all that God required of them.]
Such messengers are the Christian priesthood
[Ministers should not only study the Gospel, but be able to declare it from their own experience; saying, What my ears have heard, my eyes have seen, and my hands have handled, of the word of life, that same declare I unto you [Note: 1Jn 1:1-3<\/span>.]. In truth, brethren, we are ambassadors from God: we come in the name, and stand in the very place, of God himself. We bring to you from him a covenant of life and peace [Note: Eze 37:26-27<\/span>. Mark the agreement of this with the text.]: we set before you the terms on which he will accept you to his favour: and we beseech you, in Christs stead, to be reconciled to God [Note: 2Co 5:18-20<\/span>.]. The word which we deliver is Gods, and not our own; and it must be received, not as our word, but Gods [Note: 1Th 2:13<\/span>.]. And what we deliver with our lips, we are bound to exemplify in our lives, so as to be living epistles of Christ, known and read of all men [Note: 2Co 3:3<\/span><\/u>]. We should ourselves be living witnesses of its excellency and power, so as to address you in the words of St. Paul; Whatsoever ye have seen and heard in me, do; and the God of peace shall be with you [Note: Php 4:9<\/span>.]. Nor should you account it any indignity to look up to us for information, and to receive the word at our mouth. True, you have the Scriptures in your hands; and by them should you try every word that proceeds from us [Note: 1Th 5:21<\/span>. 1Jn 4:1<\/span>.]: but, whatever we deliver in accordance with them must be received by you as from God himself: for be ye assured, if you despise it, you despise not us who deliver it, but God himself who revealed it [Note: 1Th 4:8<\/span>. with Luk 10:16<\/span>.].]<\/p>\n

In the discharge of this office, God gives him many promises for,<\/p>\n

III.<\/p>\n

His encouragement<\/p>\n

The Jewish priests were instruments in Gods hands, to turn many from iniquity
[God had promised to all his faithful servants, that, though they should not all be crowned with equal success, no one of them should labour in vain. And this he casts in the teeth of the false prophets: I have not sent these prophets; yet they ran: I have not spoken unto them; yet they prophesied. But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings [Note: Jer 23:21-22<\/span>.].]<\/p>\n

But far greater encouragement is given to us under the Christian dispensation
[The Gospel is far more powerful than the law. It is, by way of eminence, the rod of Gods strength [Note: Psa 110:2<\/span>.]; and has been in every age the power of God unto salvation, to all who truly believed it [Note: Rom 1:16<\/span>.]. St. Paul, by means of it, turned multitudes from darkness unto light, and from the power of Satan unto God [Note: Act 26:18<\/span>.]. To the Thessalonian Church he could make his appeal: Ye see what manner of entering in we had unto you; and how ye turned to God from idols, to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come [Note: 1Th 1:9-10<\/span>.]. And are not we also assured, that, if we take heed to ourselves and to our doctrine, we shall both save ourselves and them that hear us [Note: 1Ti 4:16<\/span>.]?<\/p>\n

Behold, then, what encouragement is here! Were we instrumental only to the saving of one soul, it would well repay a whole life of labour. Yet may we hope to turn many<\/em> unto righteousness, if we faithfully discharge our high office; and, as the fruit of our labours, to have many for our joy and crown of rejoicing in the last day [Note: 1Th 2:19-20<\/span>.].]<\/p>\n

Address
1.<\/p>\n

Those who have taken, or are about to take, upon themselves the sacred office of the ministry<\/p>\n

[You have seen what holy and useful priests there were under the law: and shall we, whose employment is so much more spiritual, be less distinguished under the Gospel? Think, I pray you, of your obligations your offices and your encouragements; and give yourselves wholly to these things, that your profiting may appear unto all. At the same time, bear in mind your fearful responsibility: for of all people under heaven, none are so contemptible in the sight both of God and man, as those who violate their covenant-engagements, and mind the fleece only, instead of attending to their flocks [Note: ver. 8, 9. with 1Sa 2:30<\/span>. This subject should be touched with a due regard to the age and authority of the preacher.] ]<\/p>\n

2.<\/p>\n

Those who desire to derive benefit from the ministry of the Gospel<\/p>\n

[If your ministers must be careful in the discharge of their duty, so must you also in the discharge of yours: and if they have need to fear lest they contract additional guilt by the neglect of their duty; so have you, lest you, by not paying due attention to the word, bring upon yourselves an aggravated condemnation. Capernaum, which was exalted to heaven in its privileges, was cast the deeper into hell for its abuse of them. Yea, even Sodom and Gomorrha will have a less severe doom at the day of judgment, than they will who harden themselves against the Gospel of Christ. Remember, you too have entered into covenant with God: and you too have your proper offices to sustain and execute, if you will approve yourselves Gods faithful servants. May you then know the day of your visitation! and may we so preach, and you hear, that we may all rejoice together for ever in the great day of the Lord Jesus!]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

All that is here said of Levi, must be understood only as typical of the Lord Jesus Christ; for never could it be said of any other but Christ, that iniquity was not found in his lips. And though it be spoken as of a thing passed, yet that is no uncommon thing respecting the Lord Jesus. Isaiah spake of him by the spirit of prophecy, as a man despised and rejected of men, ages before he was openly manifested. He is despised, said Isaiah, Isa 53:3<\/span> . And John declared him to have been the Lamb slain from the foundation of the world. Rev 13:8<\/span> . And if we read this blessed account of our Great Levi, the Lord Jesus Christ, and connect with what is here said our relationship to him, what can be equally lovely or blessed? It is with Him, Jehovah declares his covenant was made of peace. And indeed, He is the whole of it. And what endears it to our view under this most delightful character, is, that 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. So truly blessed therefore, is this declaration of our God and Father, that we never can be sufficiently thankful for thus revealing his gracious mind and will concerning it. And those two verses come in, in this place, like a parenthesis, to relieve our souls from what was said before, and what follows, concerning the profaneness and impiety of the priests.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Mal 2:5 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.<\/p>\n

Ver. 5. My covenant was with him of life and peace<\/strong> ] Now God’s covenant (saith an expositor here) is of four sorts: 1. General, made with all creatures, Gen 9:22<\/span> . With the Church in general, Gen 17:23<\/span> . With the Church of the elect, Jer 32:33<\/span> Jer 32:4<\/span> . With some particulars of some special graces, as here with Levi, of “life and peace.” So then to ministers, above others, hath the Lord bound himself by special covenant to be their mighty protector and rewarder; to give them life and peace<\/em> that is, long life and prosperous. See Num 25:12-13<\/span> . Life of itself, though pestered with many miseries, is a sweet mercy, and highly to be prized. “Better is a living dog than a dead lion,” Ecc 9:4<\/span> “And why is a living man sorrowful, a man for the punishment of his sins?” Lam 3:39<\/span> . As who should say, let a man suffer never so much, yet if he be suffered to live he hath cause to be contented. It is the Lord’s mercy he is not consumed. When Baruk sought great things for himself, Jeremiah tells him he may be glad (in those dear years of life, when the arrows of death came so thick whisking by him) that he had his “life for a prey,” Jer 45:5<\/span> . Jacob took more comfort of his son Joseph’s life than of his honour. “Joseph is yet alive,” &c., Gen 45:26<\/span> . Quis vitam non vult?<\/em> saith Austin, Who is it that desires not life? When David moveth the question, “What man is he that desireth life, and loveth many days, that he may see good?” Austin brings in every man answering I do, and I do. Long, life and happy days is every man’s desire. If God give these blessings to those that are graceless, it is by virtue of a providence only, and not of a promise, and that is nothing so comfortable. Life in God’s displeasure is worse than death, said that martyr. If wicked men live long, it is that they may make up the measure of their sins; and by heaping up sin, increase their torment. If godly men die soon, God taketh them away from the evil to come: as when there is a fire in a house or town men secure their jewels: and though they fall in wars, yet they die in peace, as good Josiah did, 2Ch 34:28<\/span> , who also in brevi vitro spatio tempora virtutum multa replevit,<\/em> lived quickly, lived apace, lived long in a little time (Hieron.). For life consists in action, Isa 38:15-16<\/span> . The Hebrews call running water living water. Now God’s faithful ministers, if they work hard, and so wear out themselves to do good to others (as a lamp wasteth itself to give light, or as that herb mentioned by Pliny, that cures the patient but rots the hand that administereth it), like clouds, they sweat themselves to death to bring souls to God, yet shall they be sure to find it a blessed way of dying: they shall, mori vitaliter,<\/em> die to live for ever. God will not send any of his own to bed till they have done their work. The two witnesses could not be slain till their testimony was finished. No malice of man can antedate their ends a minute. “The days of mourning for my father will come,” said Esau, “and then I will kill my brother Jacob,” Gen 27:41<\/span> . Here Esau, that rough reprobate, threateneth his father also, as Luther conceiveth. For it is as if he should have said, I will be avenged by being the death of my brother; though it be to the breaking of my father’s heart. But what is the proverb? Threatened folk live long; for even Isaac, who died sooner, lived over forty years, beyond, this. “My times are in thy hand,” saith David; and that is a safe hand. And blessed be God that Christ liveth and reigneth, alioqui totus desperassem,<\/em> or else I had been in ill case, said Miconius in a letter of his to Calvin. Ministers are stars in Christ’s right hand, and it will be hard pulling them thence. They must carry their lives in their hands, and be ready to lay them down when it may be for the glory of their Master, but they shall be sure not to die (whether by a natural or by a violent death) till the best time; not till that time when, if they were but rightly informed, they would desire to die. But whether their death be a burnt offering of martyrdom or a peace offering (whether they die in their beds, as Elisha, or be carried to heaven in a fiery chariot, as Elijah), let it be a freewill offering, and then it shall be a sweet sacrifice to him who hath covenanted with them for life and peace. They shall by death, as by a door of hope, enter into peace, they shall rest in their beds, Isa 57:2<\/span> , yea, in Abraham’s bosom: and as “the sleep of the labouring man is sweet unto him, whether he eat little or much,” Ecc 5:12<\/span> ; so heaven shall be so much the more heaven to such as have here had their purgatory. Mark the upright man, saith holy David, and behold the just, for how troublesome soever his beginning and middle is, “the end of that man is peace,” Psa 37:37<\/span> . <\/p>\n

<\/p>\n

And I gave them to him<\/strong> ] Here is the performance of God’s covenant to Levi and his posterity. God doth not pay his promises with fair words only, as Sertorius is said to do neither is he like Antigonus D , (ignominiously so called, because) forward in promising, slack in performing. But as he hath hitherto kept promise with nights and days, Jer 33:20<\/span> ; Jer 33:25<\/span> , that one should succeed the other, so much more doth he keep promise with his people; for as his love moved him to promise, so his truth bindeth him to perform. See both, these together, 2Sa 7:21<\/span> “For thy word’s sake, and according to thine own heart, hast thou done all these things.” “According to thine own heart,” that is, of thine own mere motion; out of pure and unexcited love thou didst give thy word and promise; and “for thy word’s sake hast thou performed it.” There was nothing in Aaron or his seed that God should make his special covenant with him of life and peace. His rod was as dry and dead as any of the rest till God made it to blossom. But when God once passed his promise, and so made himself a voluntary debtor, he failed not to perform it to him and his. Aaron himself lived one hundred and three years, Phinehas three hundred, as it is thought, and as some chronologers do observe. Joshua, the son of Josedech, lived, according to Helvieus, one hundred and ten years in the office of the high priesthood. <\/p>\n<\/p>\n

To these and others was expressly fulfilled a covenant of life and peace; and God would have been ready to have performed it to these to whom Malachi prophesieth, had not themselves hindered. For “they like men,” or like Adam, “transgressed the covenant,” Hos 6:7<\/span> ; or (as Junius and Tremellius read it), not tanquam homines,<\/em> but tanquam hominis,<\/em> they made no more of breaking it than if they had had to do with dust and ashes like themselves, and not with the great God. “Remember them, O my God,” saith good Nehemiah concerning these covenant breakers, “because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites,” Neh 13:29<\/span> . <\/p>\n

<\/p>\n

For the fear wherewith he feared me, &c.<\/strong> ] That is, the good priests did so, the bad did otherwise; but God reckons of men by their righteousness, and this was the restipulation, or the condition on the priest’s part performed; for in a covenant both parties undertake to do somewhat. As in the general covenant of grace, God promiseth to be the God of his people, that is, a universal good, all-sufficient, satisfactory, and every way proportionable and fitting to their souls. And they (interchangeably) promise to be his people; that is, to bestow themselves wholly upon him with highest estimation, most vigorous affections, and utmost endeavours, giving up their names and hearts to the profession of his truth. So that when he cries out, Who is on my side? Who? one says, I am the Lord’s; another calls himself by the name of Jacob, another subscribes, &c., Isa 44:5<\/span> . Likewise in this particular covenant with the tribe of Levi, God promised them life and peace; and they assured him of fear and humility. Fear is an affection of the soul shrinking in itself from some imminent evil. Hereof there three sorts, natural, carnal, and spiritual. <\/p>\n<\/p>\n

The first is not to be disliked, if it do not degenerate into the second. The next is a bast fear of the creature more than of the Creator, who is God blessed for ever. The third is nothing else but an awful respect to the Divine majesty. Spiritual fear we called it in respect, 1. Of the author of it, God’s Holy Spirit, called therefore, A Spirit of knowledge, and of the fear of the Lord. 2. Of the object of it, The Father of Spirits, who is therefore, by an appellative proper, called fear, Psa 76:11<\/span> Psa 76:3<\/span> . Of the effect, which is to spiritualize both us and our services; and was therefore fitly vowed to God by those of the spirituality that stood before him continually, and were to be exact in their whole deportment, at their peril; God is of purer eyes than to behold evil. He cannot look on iniquity in any, Hab 1:13<\/span> . Moses and Aaron among his priests, and Samuel among them that call upon his name: They called upon the Lord, and he answered them; he forgave their iniquities; howbeit he took vengeance on their inventions, Psa 99:8<\/span> . He met Moses in the inn, and had much ado to forbear killing him, Exo 4:24<\/span> . And for Aaron, when (together with Miriam) he murmured against Moses, and Miriam was thereupon smitten with leprosy, Aaron was spared, not so much for the honour of the priesthood, D , as Chrysostom gives the reason, but because of the fear wherewith he feared the Lord, and his humiliation that followed upon that fear. <\/p>\n<\/p>\n

For he was afraid before God’s name] Or, as others better render this text, Propter nomen meum humiliatus est,<\/em> He was amazed, frightened, conterebatur, consternebatur,<\/em> humbled because of my name, he withdrew himself (so some render it), or, threw himself out of doors, as Peter did into a lone place, where he might souse himself in the salt tears of godly sorrow, , Mar 14:72<\/span> . Or, he shrunk and shrivelled up, and so testifieth the trouble of his mind by the horror of his body. Horripilatus est,<\/em> his heart fell down, his hair stood upright. See Psa 119:53<\/span> ; Psa 120:1-7<\/span> . His humiliation was deep and downright, soaking and sorrowing his heart, Psa 73:21<\/span> . The word here used is passive, but Levi’s humiliation was active; he was not humbled only, but humble; low, but lowly; he knew that no sacrifice could be accepted but that which was laid on the low altar of a contrite heart, which sanctifies the sacrifice.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

My covenant was with him. Reference to Pentateuch (Num 25:10-13. Deu 33:8, Deu 33:9, Deu 33:10). App-92. <\/p>\n

I gave them, &c.: I gave this “life” and “peace” to him [Levi] as an awe-inspiring, reverend characteristic; because he stood in awe of Me. There seems to be a distinct reference to Phineas (see the references above). But there seems to be a distinct reference to Levi also (Exo 32:26-29), in the first place, at any rate. Hebrew. mora = that which makes awe felt. <\/p>\n

was afraid before = abased himself. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

covenant: Num 3:45, Num 8:15, Num 16:9, Num 16:10, Num 18:8-24, Num 25:12, Num 25:13, Deu 33:8-10, Psa 106:30, Psa 106:31, Eze 34:25, Eze 37:26 <\/p>\n

I gave: Exo 32:26-29, Deu 33:8-11 <\/p>\n

Reciprocal: Deu 33:9 – for they Pro 14:2 – that walketh Isa 8:13 – and let him Isa 54:10 – the covenant Zec 3:7 – judge Mal 2:8 – ye have corrupted Mar 4:41 – feared<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Mal 2:5. Levi as a tribe showed his fear or r everence for God when he responded to the call to take a stand on the Lord’s side (Exo 32:26). <\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Mal 2:5-6. My covenant was with him The prophet here speaks of the succession of the ancient priests, such as Aaron, Eleazar, Phineas, and their successors, as of one single person, under the name of Levi, (see Zec 11:16,) and says, I gave him my covenant of life and peace, or of happiness and security; or I promised him a secure enjoyment of his office of the priesthood, on his due administration of his office before me. The words allude to Num 25:12-13, where God says concerning Phineas, Behold, I give unto him my covenant of peace, and he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement, &c. Or, as it is here expressed, For the fear wherewith he feared me, and was afraid before my name Here God declares what was the foundation of the terms upon which he entered into this covenant with Phineas and his successors in the priesthood, namely, an awful reverence of him, and zeal for his honour and service. The law of truth, &c. In this verse is described how Phineas and others, who were his successors in piety as well as in the priesthood, behaved in their office: and 1st, The law of truth was in his mouth He taught the people that which was agreeable to the divine laws, that is, Aaron, Eleazar, Phineas did this; and every one of those priests or Levites, in whatever age they lived, who feared God and were obedient to him. 2d, Iniquity was not found in his lips He neither lived himself in any known sin, nor did he mix any thing with the instructions he gave the people which was false, and calculated to mislead them, but declared to them the pure word of God, or the divine laws, without any false glosses or comments. The words may also mean, He judged, without respect of persons, in all the causes between man and man which came before him. 3d, He walked with me in peace and equity He made my word the rule, and my glory the end of all his actions, and discharged his duty with fidelity and care, maintaining peace with me, and endeavouring to live peaceably with all men. And, 4th, Did turn many away from iniquity He was not content with being pious and virtuous himself, but endeavoured, by his instructions and admonitions, to make others pious and virtuous.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

2:5 My {g} covenant was with him of life and peace; and I {h} gave them to him [for] the fear wherewith he feared me, and was afraid before {i} my name.<\/p>\n

(g) He shows what were the two conditions of the covenant made with the tribe of Levi on God’s part, that he would give them long life and felicity, and on their part, that they should faithfully serve him according to his word.<\/p>\n

(h) I commanded Levi a certain law to serve me.<\/p>\n

(i) He served me and set forth my glory with all humility and submission.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

The Lord’s covenant with Levi was a covenant of grant. In this type of covenant one individual, and perhaps his descendants, received a promise of continuing blessing for a special service rendered. The special service that Levi and his descendants rendered to God involved serving as His priests. The covenant that God made with Levi and his descendants resulted in life and peace for them. God gave them these blessings because they respected Yahweh and feared His name (Num 18:7-8; Num 18:19-21; cf. Num 25:10-13).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

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. 5. My covenant &c.] Comp. Num 25:12-13; Neh 13:29. for the fear wherewith he feared me ] Lit. I gave them (viz. life and peace: I fulfilled … Continue reading “Exegetical and Hermeneutical Commentary of Malachi 2:5”<\/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-23119","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23119","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=23119"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23119\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23119"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23119"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23119"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}