The law of truth was in his mouth, and unrighteousness was not found in his lips. He walked with me in peace and uprightness, and turned many away from iniquity.
Parallel Translations
-
The law of truth was in his mouth, and unrighteousness was not found in his lips. He walked with me in peace and uprightness, and turned many away from iniquity.
-
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.
-
The law of truth was in his mouth, and unrighteousness was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from iniquity.
Cross-references (20)
Passages linked to Malachi 2:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Daniel 12:3 Those who are wise will shine as the brightness of the expanse. Those who turn many to righteousness will shine as the stars forever and ever.
- 2 Timothy 2:15-16 Give diligence to present yourself approved by God, a workman who doesn’t need to be ashamed, properly handling the Word of Truth. But shun empty chatter, for it will go further in ungodliness,
- Revelation 14:5 In their mouth was found no lie, for they are blameless.
- Jeremiah 23:22 But if they had stood in my council, then they would have caused my people to hear my words, and would have turned them from their evil way, and from the evil of their doings.
- Acts 26:18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’
- James 5:19-20 Brothers, if any among you wanders from the truth and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and will cover a multitude of sins.
- Luke 1:6 They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.
- Luke 1:16-17 He will turn many of the children of Israel to the Lord their God. He will go before him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just; to prepare a people prepared for the Lord.”
- Titus 1:7-9 For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; but given to hospitality, a lover of good, sober minded, fair, holy, self-controlled, holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
- Genesis 5:21-24 Enoch lived sixty-five years, then became the father of Methuselah. After Methuselah’s birth, Enoch walked with God for three hundred years, and became the father of more sons and daughters. All the days of Enoch were three hundred sixty-five years. Enoch walked with God, and he was not found, for God took him.
- Genesis 6:9 This is the history of the generations of Noah: Noah was a righteous man, blameless among the people of his time. Noah walked with God.
- Genesis 17:1 When Abram was ninety-nine years old, Yahweh appeared to Abram and said to him, “I am God Almighty. Walk before me and be blameless.
- Psalms 37:30 The mouth of the righteous talks of wisdom. His tongue speaks justice.
- Ezekiel 44:23-24 They shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean. “ ‘ “In a controversy they shall stand to judge. They shall judge it according to my ordinances. They shall keep my laws and my statutes in all my appointed feasts. They shall make my Sabbaths holy.
- Hosea 4:6 My people are destroyed for lack of knowledge. Because you have rejected knowledge, I will also reject you, that you may be no priest to me. Because you have forgotten your God’s law, I will also forget your children.
- Matthew 22:16 They sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are honest, and teach the way of God in truth, no matter whom you teach, for you aren’t partial to anyone.
- Luke 20:21 They asked him, “Teacher, we know that you say and teach what is right, and aren’t partial to anyone, but truly teach the way of God.
- 1 Thessalonians 1:9-10 For they themselves report concerning us what kind of a reception we had from you, and how you turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead: Jesus, who delivers us from the wrath to come.
- Deuteronomy 33:10 They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.
- Mark 12:14 When they had come, they asked him, “Teacher, we know that you are honest, and don’t defer to anyone; for you aren’t partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not?
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain He explains mote fully how Levi responded to God’s…
He explains mote fully how Levi responded to God’s command, — that he had the law of truth in his mouth. The chief duty of a priest is to show the right way of living to the people; for however upright and holy one may be through his whole life, he is not on that account to be deemed a priest. Hence our Prophet dwells especially on this point — that Levi taught the people. He does not speak of Levi himself; for we know that Levi was dead when Aaron was made a priest. For God does not here speak of individuals, but of the tribe; as though he had said, “Aaron and Eleazar, and those who followed them, knew for what end they were honored with the priesthood, and they faithfully performed their duties.” The Prophet now explains what God mainly requires from priests — to show to the people, as I have already said, the way of living a pious and holy life; but he adopts different words, which yet mean the same thing.
The law of truth, he says, was in his mouth. Why does he not commend the integrity of his heart rather than his words? Had he spoken of an individual, the Prophet might have justly said, that he who sought to be an approved servant of God, had conducted himself harmless towards men; but he speaks of a public office, when he says, that the law of truth was in his mouth; for he is not worthy of that honor who is mute: and nothing is more preposterous, or even more ridiculous, than that those should be counted priests who are no teachers. These two things are, as they say, inseparable — the office of the priesthood and teaching.
Read full note →
And that he might more clearly show that he speaks not of an ordinary matter, he repeats the same thing in other words, Iniquity was not found in his lips. We hence see that all this belongs peculiarly to the sacerdotal office. He afterwards adds, In peace and rectitude he walked before me. The Prophet here commends also the sincere concern for religion which the first priests manifested, for they walked with God in peace and uprightness; they not only carried signals in their lips and mouth, by which they might have been justly deemed the ministers of God and the pastors of his Church; but they also executed faithfully their office. And he alludes to the peace of which he had spoken: as God then had promised peace to the Levites, so also he says, that the Levites had lived themselves peaceably before God; for they did not break the covenant which he had made with them. As then they had responded to the stipulation of God, he says that they had walked in peace: but he also mentions how this was; it was, because they had walked in uprightness.
And the phrase, אתי, ati, with me, ought to be observed; for it confirms what I have stated, — that the honor of the priesthood in no way lessens God’s authority, for he keeps the priests devoted to himself. He intimates then that they were not elevated to such a height, that their dignity took away anything from God’s authority: for the obligation, which has been mentioned, ought to be mutual: God is faithful; the priests also must be faithful in their office, and show themselves to be the legitimate ministers of God.
He also mentions the fruit of their doctrine; for Levi turned many from iniquity, that is, he led many to repentance. It afterwards follows (for this verse ought to be joined) —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He showeth that the Priests ought to have knowledge…
He showeth that the Priests ought to have knowledge to instruct others in the word of the Lord.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Mal 2:6 The law of truth was in his…
Mal 2:6 The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
Ver. 6. The law of truth was in his mouth] Hitherto hath been set forth what the priests of old were for their own particular, and as private persons; they were not high minded, but feared God. Now as pulpit men and public teachers, they have a four fold commendation. And first, that truth was their study and trade; they were expert in it, and had an excellent faculty in communicating their conceptions of it to others; so that if they did but open their mouths almost, it was a sermon; they bad a ready and easy way of discourse, a holy volubility and dexterity of delivering themselves to the benefit of others; as the law of God was in their hearts, so their mouths spake wisdom, and their tongues talked of judgment, Psa 37:30-31. Out of the good treasure of their hearts they could throw forth at pleasure good things, for the edification of others; yea, like full clouds, they willingly distilled, and like full paps, they were in pain till eased of their milk. Neither meddled they only with toothless truths, lest themselves should be left toothless (as one said, truth is a good mistress, but he that followeth her too close at heels shall have his teeth struck out), as Balak bade Balaam neither curse nor bless at all; and as the Papists were wont to say, Missa non mordet, The mass biteth no man: but they held that truth must be spoken, however it be taken; and abhorred, to be looked upon as the devil’s dirt daubers and upholsterers, to daub with untempered mortar, or to sew pillars under their elbows, Eze 13:10. They affected rather to be styled (as Arrianus the historian was) φιλαληθεις, lovers of truth, plain dealers; and, as it is reported of Suetonius, they took the same liberty to cry down sin that men did to commit it. Ea libertate scripsit Imperatorum vitas qua ipsi vixerunt. Aelian tells us that the high priest among the Egyptians wore about his neck a sapphire stone, which was called Aληθεις, truth. This was but an apish imitation of Aaron’s Urim and Thummim, i.e. light of truth and integrity of life, Exo 28:30. Mercury’s priests were wont to feed upon figs, and then to say, γλυκεια η αληθεια, truth is sweet. It is so indeed to those that "have their senses exercised to discern good and evil," Heb 5:14. But most men cannot brook downright truth: the hearing of it galls them, as they write of some creatures, that they have fel in aure, their gall in their ears. Hence truth breeds hatred, and plain dealing is generally disgusting; it is bitter in the stomachs of those that hear it, though sweet in the mouth of those that utter it. Rev 10:9. Micah would not budge, or be base in his errand to Ahab, though he were sure to kiss the stocks for his stoutness. Azariah, the high priest, withstood King Uzziah to his face, and put him out of the temple. Which while Uriah did not, but wickedly complied with idolatrous Ahaz, in making and setting up the altar of Damascus, 2Ki 16:11; 2Ki 16:16, he is branded with a black coal for a court parasite, and shall be infamous to all posterity. His contemporary, Isaiah, was of another spirit, and fulfilled after God (as it is said of Caleb, Implevit post me, Num 14:24). He kept the law of truth in his mouth, and rolled it as sugar under his tongue, though he suffered for it. For (as Jerome tells us) he was sawn asunder by his wicked countrymen, for two causes. First, because he said he had seen the Lord. Secondly, because he called the great ones of Judah, princes of Sodom and rulers of Gomorrah. Quintilian saith of Vespasian the emperor, that he was patientissimus veri, very patient of truth, though it never so much touched him. But not many such to be met with. Asa, though otherwise a good prince, yet fell out grievously with God’s prophet, for his plain dealing, and laid him by the heels. Queen Elizabeth dealt little better with a bishop that had in a zealous sermon admonished her to think on her last end, by reason of her great age, which few princes had attained unto, and of the climacterical year of her life, which happened at that time. The bishop had the queen’s disapproval, but God’s approval. And so shall all truth’s chaplains have, however the world entertain them. Wisdom shall be justified of her children, and God will see to their safety, modo audeant quae sentiunt, so they show men all the counsel of God, and keep back nothing that they have in charge to deliver, Act 20:26-27.
Read full note →
And iniquity was not found in his lips] Heb. Crossness, or crookedness; Chaldee, No falseness. He did not preach distorted doctrines, that produce convulsions of conscience, as those seducers did, Act 20:30. He did not handle the word of God deceitfully, or fraudulently, as those deceitful workers did, 2Co 11:13. Neither did he broach errors, and writhe from the right way for self-respects, setting his dial by that sun, 1Th 2:3. But being of a most masculine, disengaged, and noble spirit, that bath received the truth in the love of it; he will not be drawn to falsity or faulter, to huckster the word, or handle it craftily and covetously; "but as of sincerity, but as of God, in the sight of God," 2Co 2:17; without mixture of errors or human inventions. Let Pharisees sour men’s souls with their leaven of false doctrine. Let those inhabitants of the sea (as they are called, Rev 12:12), Popish Padres, set abroach gross, troubled, brackish tenets, which rather bring barrenness to their hearers and gnaw their bowels, than either quench thirst or yield good fruit. He that fears God can pity poor souls made prize of by sectaries and seducers, Col 2:8; and knowing that he that breaketh the least of God’s commandments and teacheth men so, shall be least in the kingdom of heaven, Mat 5:19 (that is, nothing at all there, Mat 20:16), he hateth every false way, with David; and takes care that no iniquity be found in his lips, Psa 19:13.
He walked with me in peace and equity] i.e. He kept constant correspondence and communion with me, so that we never disagreed or differed. For can two walk together, and they not agreed? He was like minded to me in all things, and observed my law in every point and part thereof. A high commendation and a necessary qualification in a minister, that he not only talk of God, but walk with him; and that not loosely and at all adventures, but strictly and exactly, as a pattern of the rule, as a transcript of his own sermon, ne verba factis deficientibus erubescant, lest his words blush for want of deeds accordingly (Tertull.); ne virtutis stragulum pudefaeiat, lest he put honesty to an open shame, as Antipater did, when, being vicious, he wore a white cloak, the ensign of innocence; lest his life gives his lips the lie, as it fared with those Pharisees that said and did not, Mat 22:3. The foolish virgins were found with their Sic dicentes, so saying, but the faithful servants shall be found with their Sic facientes, so doing. And when men come to give account, it shall be inquired, non quid legerint, sed quid egerint, non quid dixerint, sed quomodo vixerint, not what they have taught others, but what they have practised themselves. Origen’s preaching and living were said to be both one; Quod iussit et gessit. because he ordered and he did. So did Mr. Bacer, whom his friends could never sufficiently praise, nor his foes in any point find fault with his singular life and sincere doctrine.
And did turn away many from iniquity] The effect of his unspeakable labours and unblameable life was conversion of souls, and those not a few. God sometimes gives a pastor after his own heart to such places, where he takes but one of a city, or two of a family, Jer 3:14-15. Quod si decimus quisque, si unus persuasus fuerit, saith Chrysostom. If one in ten be gained, nay, if one of ten thousand be turned from iniquity, it is a great mercy. Nay, saith he, say that none be converted, the faithful minister that endeavours their conversion, though he effect it not, non minus praemii, shall have no less reward than if he had prevailed for their conversion. Some good divines think he shall have more than those that do convert; because they have praemium ante praemium, a reward before the reward, that which may encourage them in God’s work, but he does his utmost amidst all discouragement. Well may Ephraim love to tread out the grain, because, while he treads, he feeds on the grain, Hos 10:11; but to bear and draw, to plough and work, where no refreshing was to be had till the work was done, this that delicate heifer cared not to do. But he is a happy man that hath any hand in turning men from iniquity, though fruit, for present, appear not. The new birth of some is like the birth of the elephant, fourteen years after the seed injected into the womb. And that divine proverb is not seldom verified, "One soweth, and another reapeth," Joh 4:37. The ministry is God’s arm to gather people into his bosom; and the "weapons of our warfare are mighty through God," 2Co 10:4. Surely "as the rain cometh down and the snow from heaven," &c., Isa 55:10-11, and as the rain from heaven hath fatness with it, and a special influence more than standing water; so hath preaching more than reading. Howbeit there may be fruit and yet invisible, as in Elijah’s time. And that which doth not yet appear, may hereafter, when the day of visitation comes; see Job 33:14. God may have much people in the city, and Paul, for the present, not know so much, Act 18:10. A master doth not use to set up a light but there is some work to be done by it; and seldom doth he send his servants afield with their scythes to mow thistles only. Let God’s faithful witnesses prophesy out their 1260 days, Rev 11:3; bending themselves to that office incessantly, being instant in season and out of season, and turning themselves, as it were, into all shapes and fashions, both of speech and of spirit, to turn people from iniquity; and then God will be with the good, as that prophet speaks in another case, 2Ch 19:11 "The fruit of the righteous is a tree of life; and he that winneth souls is wise," Pro 11:30. Say he cannot win as he would, but labour all night and take nothing, yet he shall be paid for his pains; as the physician is, though the patient die. Curare exigeris, non curationem, saith Bern. It is the care, not the cure, of your charge that is charged upon you. You may speak persuasively, but it is God only that can persuade Japhet to dwell in the tents of Shem. Paul may plant, &c., but God only giveth the increase. You shall be held wise, and shine as stars in heaven, whether you win souls or not. As there are diversity of gifts, so of operations, 1Co 12:6, and the Holy Ghost may and doth work when and how he pleaseth; but usually he delights to honour those of most sincerity with most success, as 1Co 15:10.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The law of truth; the law of God which…
The law of truth; the law of God which is the truth, the doctrine of the law according to the true meaning thereof.
Was in his mouth; he did teach it to the people, he resolved all cases by this law; Aaron, Eleazar, Phinehas, or, as we must understand it, every one of those godly priests or Levites, in what age soever they lived, who, as Mal 2:5, feared God, and were humble. They taught the people (as was their duty) first to know the law of God, and then to obey it; this by their example, the other by their instruction. The law of truth was in his mouth, he pronounced according to the law truly, pronouncing that unclean which the law determined unclean, and that clean which was clean.
Read full note →
Iniquity was not found in his lips; he judged not with respect to persons, nor for bribes perverted judgment, nor judged that lawful which was unlawful, or that unlawful which was lawful.
He walked with me; his whole life was a continual walking with God, as Enoch’s was, and Noah’s was, and as God required Abraham’s should be, in holy fear of his majesty, in true love of his precepts, and reverent observing his ordinances; he lived with God, and to him.
In peace, with God, and with men; it was his aim to live peaceably towards others, that God might make them peaceable toward him, and God gave him much of that he desired.
And equity; in rectitude of mind, or in sincerity and uprightness, free from hypocrisy; or else in all righteousness among men.
And did turn many away from iniquity; by his instructions, and by his excellent example, he converted many from ways of sin.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain The law of truth was in his mouth,.... The…
The law of truth was in his mouth,.... The Gospel, the word and doctrine of truth; which comes from the God of truth; is concerning Christ the truth and men are guided into it by the Spirit of truth; it contains most glorious truths, and nothing but truth: and this was in the mouth of Christ, being put there by his Father, who gave him what he should say, and what he should speak; and which was preached by him in the most faithful manner, and so as it never was by any other, for which he was abundantly qualified:
and iniquity was not found in his lips; there was none in his nature; nor in his heart; nor in his life; nor in his lips; none could be found there by men nor devils: there was no falsehood in his doctrines; no deceit in his promises; no dissimulation in his expressions of love to men; nothing vain, light, frothy, and unprofitable, dropped from him in common conversation; no reviling in return to his enemies; nor any impatient expressions or murmurings at the time of his sufferings and death, Pe1 2:22,
Read full note →
he walked with me in peace and equity: he walked with God, he had communion with him; though he was sometimes left alone, he was not alone, God was with him; he was conformable to his will, and walked according to it, in obedience to his law, moral and ceremonial, and in the discharge of all religious duties: he walked with God "in peace", without quarrelling with any of his dispensations towards him; he did nothing to break the peace that subsisted between them, but always did the things which pleased his father, and had peace in what he did; and he walked with him in "equity", or righteousness, fulfilling his righteous law, and bringing in an everlasting righteousness:
and did turn many away from iniquity; doctrinal and practical; which is to be understood, not of a bare reformation only in principle and practice, but of true real conversion; of which there were many instances under the ministry of his forerunner John the Baptist, and under his own ministry when in person on earth; and under the ministry of his apostles, attended with his Spirit and power, both in Judea, and in the Gentile world.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Was in his mouth - He taught to the…
Was in his mouth - He taught to the people. Aaron, Eleazar, Phineas, every one of those priests or Levites, in what age soever they lived; who feared God, and were humble. Iniquity is not found - He judged not with respect of persons, or for bribes. He walked - His whole life was a continual walking with God; he lived with God, and to him. In peace - With God, and it was his aim to live peaceably with others.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. The law of truth was in his…
Verse 6. The law of truth was in his mouth] See the qualifications of Levi:
1. "He feared me;" he was my sincere worshipper.
Read full note →
2. "He was afraid;" he acted as in the presence of a just and holy God, and acted conscientiously in all that he did.
3. "My law of truth was ever in his mouth; " by this he directed his own conduct and that of others.
4. "No iniquity; " nothing contrary to justice and equity ever proceeded "from his lips."
5. "He walked with me in peace;" he lived in such a way as to keep up union with me.
6. "He did turn many away from iniquity;" by his upright administration, faithful exhortations, and pious walk, he became the instrument of converting many sinners.
This character suits every genuine minister of God. And as the priest's lips should preserve knowledge, so the people should seek "the law at his mouth;" for he is the messenger of the Lord of hosts, Mal 2:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain The law of truth was in his mouth -…
The law of truth was in his mouth - Apart from those cases, which were brought to the priests at the tabernacle (Deu 17:9-11; Deu 19:17 (add Deu 21:5; Eze 44:23-24), hence, the use of אלהים Exo 21:6; Exo 22:7-8.), in which their voice was the voice of God through them, to teach the law was part of the office both of the priest and Levite. Of the priest God says; Lev 10:11, “that ye may teach the children of Israel all the statutes, which the Lord hath spoken unto them by the hand of Moses:” of the tribe of Levi generally Moses says Deu 33:10, “They shall teach Jacob Thy judgments and Israel Thy law.” After the schism of the ten tribes, a prophet says to Asa, that “Israel” had 2Ch 15:3, “for long time been without the true God and without a teaching priest and without law.” They are evil times, of which Ezekiel says Eze 7:26, “the law shall perish from the priest;” and God says of corrupt priests Jer 2:8, “The priest said not, where is the Lord? And they that handle the law knew Me not. Eze 22:26; Zep 3:4 they did violence to My law.” Upon their return from the captivity Ezra was known to Artaxerxes as Ezr 7:12, Ezr 7:21, “a scribe of the law of the God of heaven,” and he looked upon him apparently, as one who should keep the people in good order by teaching it. Ezr 7:25-26, “thou, Ezra, after the wisdom of thy God which is in thy hand, set magistrates and judges, which may judge all the people which are beyond the river, all such as know the laws of thy God, and teach ye them that know them not: and whosoever will not do the law of thy God or the law of the king, let judgment be executed speedily upon him.” Ezra says of himself, that he Ezr 7:10, “had prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgments.”
“God’s Psa 119:142 law is the truth; the true doctrine of this law did he teach the people, and instruct them in the true meaning and intent thereof, that, according to the right rule, they might frame all their actions; nothing of it did he conceal from them, nor teach any thing contrary to it or false. This was in his mouth; nothing contrary to it was found in his lips.”
Read full note →
And iniquity was not found in his lips - He expresses the perfectness of that teaching, first positively, then negatively. The true priest taught truth without any admixture of wrong. “Not only is he a betrayer of the truth, who, transgressing the truth, openly teaches a lie for the truth; but he too, who does not freely utter the truth, which he ought to utter freely, or who does not freely defend the truth which he ought to defend freely, is a betrayer of the truth. Rom 10:10, ‘For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.’” “Nothing,” says Ambrose to the Emperor Theodosius, “is so perilous to the priest with God, so disgraceful with men, as not to utter freely what he thinks. For it is written Psa 119:46, ‘I spake of Thy testimonies before kings, and was not ashamed.’ And, therefore, a priest’s silence ought to displease your Clemency; his freedom, to please you. For you are involved in the peril of my silence, art aided by the good of my free speech.”
He walked with Me - To awe of God, truthfulness of teaching, he adds a devout continual contact with God. Like the patriarchs of old, Enoch and Noah, he Gen 5:24; Gen 6:9 “walked with God.” He not only lived in the presence, but walked up and down with Him, through his whole life, as a Friend, “having respect in all things to Him and His glory.”
In peace and equity - The inward peace with God overflowing in peace to men. The brief words comprise the duties of both tables; as that Heb 12:14; Rom 12:18, “Follow peace with all men, and holiness, without which no man shall see God; 2Co 13:11. Live in peace, and the God of love and peace shall be with you; Mat 5:9. blessed are the peacemakers, for they shall be called the children of God.” “God’s covenant with him was of peace Mal 2:5, so he observed it on his part.” Even “equity,” or real considerate justice, would alienate those, whom it found wrong, so he joins with it “peace,” that even equity was not administered but with love. “To have peace with God, what is it but to will to be mended and to do what He willeth, and in nothing to offend Him?”
And turned away many from iniquity - They, the true priests of the Old Testament then, were not satisfied with their own sanctification, but were zealous for the salvation of souls. What a history of zeal for the glory of God and the conversion of sinners in those, of whom the world knows nothing; of whose working, but for the three words in the closing book of the Old Testament, we should have known nothing! The prophets upbraid the sins of the many; the Psalms are the prayers given to and used by the pious; such incidental sayings as these, record some of the fruits. “Be of the disciples of Aaron,” said Hillel “who loved peace and followed peace, and who loved men and brought them near to the law.” Yet even under the Gospel Gregory complains “The world is full of priests; yet in the harvest of God the laborers are few. For we undertake the priestly office, but do not fulfill its work. We receive the fruit of holy Church in daily stipend, but labor not for the everlasting Church in preaching.” “There are many priests,” says a writer in the 4th century, “and few priests; many in name, few in deed. See then, how ye sit on your thrones, for the throne maketh not the priest, but the priest the throne; the place sanctifieth not the man, but the man the place. Whoso sitteth well on the throne, receiveth honor from the throne; whoso ill, doth injustice to the throne. Thou sittest in judgment. If thou livest well and teachest well, thou wilt be a judge of all; if thou teachest well and livest ill, thine own only. For by teaching well and living well thou instructest the people, how it ought to live; by teaching well and living ill, thou teachest God, how He should condemn thee.” “We who are called priests, above the ills which we have of our own, add also the deaths of others. For we slay as many as we, in tepidity and silence, see daily go to death. He who is placed under thee dies without thee, when in that which causes his death, thou hast withstood him. For to that death, which thou hast not withstood, thou wilt be added.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain law of truth was in his mouth--He taught the…
law of truth was in his mouth--He taught the people the truths of the law in all its fulness (Deu 33:10). The priest was the ordinary expounder of the law; the prophets were so only on special occasions.
iniquity . . . not found--no injustice in his judicial functions (Deu 17:8-9; Deu 19:17).
Read full note →
walked with me--by faith and obedience (Gen 5:22).
in peace--namely, the "peace" which was the fruit of obeying the covenant (Mal 2:5). Peace with God, man, and one's own conscience, is the result of "walking with God" (compare Job 22:21; Isa 27:5; Jam 3:18).
turn may . . . from iniquity--both by positive precept and by tacit example "walking with God" (Jer 23:22; Dan 12:3; Jam 5:20).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain Mal_2:6 states in greater detail how Levi met his…
Mal_2:6 states in greater detail how Levi met his obligation.
The law of truth was in his mouth — For law see on Hos_4:6. It was the duty of the priests to instruct the people in the law of Jehovah (see on Hos_4:6; Mic_3:11; compare Lev_10:11; Deu_33:10; Hag_2:11; Zec_7:3); this duty Levi fulfilled faithfully; he gave instruction according to the truth.
Read full note →
Iniquity — R.V., “unrighteousness.” He did not teach for reward (Mic_3:11; compare Deu_16:18-19), nor did he call good that which was evil (compare Mal_1:8). As a result his relations with Jehovah were of a friendly character.
He walked with me — He sustained “confidential intercourse” with God, and walked, so to speak, by his side like an intimate companion and friend (compare Gen_5:22).
In peace — Neither side did anything to interrupt the happiness and fellowship (Mal_2:5).
Equity — R.V., “uprightness.” His life corresponded to his words; he gave truthful instruction and he “practiced what he preached.”
Did turn many away from iniquity — By his teaching and his consistent life. In those early days the priest took an active interest in the spiritual welfare of the people; only too soon did he forget his duties (Mal_1:6-14; compare Hos_4:6; Mic_3:11).
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. The law of truth] Teaching, as a function…
6. The law of truth] Teaching, as a function of the priesthood, entered into the original idea and constitution of the office (Deu_33:10; Lev_10:11), and was revived in connection with it after the return from Babylon (Ezr_7:10; Ezr_7:25; Neh_8:1-8). To be without “a teaching priest” was a national calamity (2Ch_15:3).
And iniquity] Rather And unrighteousness, R.V. This clause refers perhaps to the judicial decisions of the priest (Deu_17:8-13), as being without respect of persons and uninfluenced by bribes. (Deu_16:18-19.)
Read full note →
he walked with me &c.] Comp. Gen_5:22; Gen_5:24; Gen_6:9. The walk of the priest, in the peace of a right relation to God, and the uprightness (R.V.) of a holy life, accorded with his teaching and his judicial sentences, and as the result of both he turned many away from iniquity.
“What a history of zeal for the glory of God and the conversion of sinners in those, of whom the world knows nothing; of whose working, but for the three words (many he-turned-away from-iniquity) in the closing book of the Old Testament, we should have known nothing!” Pusey.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) The law of truth—i.e., right instruction in the…
(6) The law of truth—i.e., right instruction in the Law, and judgment in accordance with the Law, the reverse of which is “iniquity,” or rather, perversion.
Walked with me—i.e., had their conversation in heaven. (Php_3:20; comp. Zec_3:7; and Gen_5:24, of Enoch.)
Read full note →
In peace.—See on the preceding verse.
Equity—i.e., integrity of life.
And did turn. . . . iniquity.—Of this, says Pusey, “What a history of zeal for the glory of God and of the conversion of sinners in those of whom the world knows nothing, of whose working, but for the three words in the closing book of the Old Testament, we should have known nothing.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The law (teaching) of truth was in his mouth.…
The law (teaching) of truth was in his mouth. All his teaching rested on those truths which were enshrined in the Divine Law. (Deu_31:10-13 Deu_33:10) Iniquity; unfair decision. Neither false doctrine nor perverse judgment was found in him. (Deu_17:8-10 Deu_19:17) Walked with me. Not only his teaching was true, but his life was pure and good; he was the friend of God, living as always in his presence, in peace and uprightness. So Enoch and Noah are said to have "walked with God". (Gen_5:24 Gen_6:9) Did turn many away from iniquity. The faithful discharge of duties and the holy life and teaching of the good priest led many sinners to repentance and amendment.
Vers. 6, 7. The qualifications and objects of Christian ministers.
Read full note →
Aaron and the original priests of the house of Levi are here held up as a pattern to their degenerate descendants. Reference is made to the higher departments of the priest"s work, for teaching is a nobler work than sacrificing, even according to a divinely appointed and typical ritual. Allusions to this work of teaching by priests or Levites may be found in Lev_10:11 Deu_33:10 2Ch_15:8 2Ch_17:8 Neh_8:9 Mic_3:11, etc. This work, being common to Jewish priests and Christian ministers, makes the application we have given to the words quite legitimate. We are reminded of the following qualifications and aims essential for a minister of Christ.
I A MESSAGE FROM GOD. "He is the messenger of the Lord of hosts." We are sent to the world by our Divine Master with definite instructions. There is a "glorious gospel of the blessed God committed to our trust." That gospel embodies the doctrines of "the faith which was once for all delivered unto the saints" If we have no definite gospel to preach, for which we are willing to contend, to suffer, and if needs be to die, we had better hold our peace, for we are not "messengers of the Lord of hosts." "Wherefore wilt thou run, my son, seeing thou hast no tidings ready?"; (2Sa_18:22) "I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied". (Jer_23:21) A self-styled ambassador, with no instructions from his monarch, would be an object hardly less pitiable and contemptible than a speaker arrogating the position of Christ"s minister, but quite uncertain as to what to speak in Christ"s Name. The burden of our message is not, "Thus I think; " but, "Thus saith the Lord;" "Hear what the Spirit saith to the Churches." Christ bids us to teach men "to observe all things whatsoever I have commanded you." When men gather around us they should be able to say, "Now therefore are we all here present before God, to hear all things that are commanded thee of God." We are thus reminded of the need of:
1. Careful study of the Law of God, like Ezra, (Ezr_7:6, Ezr_7:10) Daniel, (Dan_9:2) Timothy. (1Ti_4:13) We must be scribes "instructed unto the kingdom of heaven," lest we should misread and misunderstand our message.
2. Of close communion with God; for errors that arise from sources that are spiritual may be more dangerous than those that are merely intellectual. (Joh_3:20 Joh_5:44 Joh_7:17 Joh_8:43 Joh 12:42, 43 Heb_3:12)
II FIDELITY IN DELIVERING IT. We learn this from:
1. The unalterable claims of truth (ver. 6). All truth has the authority of a law. We must be prepared to teach others and to learn for ourselves that rather than deny God by a lie in business or any sphere of life, it would be better to be burned alive. A martyr"s spirit is essential to a minister"s character. If this is true of us, we may urge the same on our hearers, for there are no two standards of morality, one for the clergy the other for the laity. All are required to love the Lord their God with all their heart, and therefore never to "hold down the truth in unrighteousness". (Rom_1:18) The urgent duty of fidelity on the part of Christ"s ministers is seen further because of:
2. Our responsibility as "stewards of the mysteries of God." So far as those "mysteries," first revealed to the world by inspired apostles, are understood by us, we are stewards of them. And "it is required in stewards that a man be found faithful". (1Co_4:1, 1Co_4:2) We are to "keep knowledge" for those who at any time may "seek the law" at our mouths. If others teach "another gospel" which may be more popular and acceptable, we are to decline popularity, "not as pleasing men, but God which trieth the heart." "For if I pleased men I should not be the servant of Christ". (see Jer_23:28, 29 2Co_2:17 2Co_4:1, 2 Gal_1:10 1Th_2:4)
3. Our relation to the souls of our hearers. Their object should be to seek God"s law from our lips that they may do it, and ours to turn them from iniquity. Our one object should be to declare the whole counsel of God so clearly, faithfully, and affectionately, that, whether men will hear or forbear, we shall be free from the blood of all Elihu"s words are an excellent motto for a preacher. (Job_33:3) The words, "Death and life are in the power of the tongue," suggest solemn thoughts as to fidelity on the part of preachers. What need of care, both in public and private, in dealing with "seeking" souls, to point them direct to Christ, and not to any ceremonies or sacraments, (Act_20:20, 21 1Co_2:1-5) lest at some critical point in their spiritual history our lips should tail to impart the "knowledge," "the law," the message from the Lord of hosts which they need, and they should be directed along a wrong track rather than in "the way everlasting." The sin of unfaithfulness is exposed in vers. 8, 9. Ministers may be "partial in the Law," e.g. winking at follies and sins fashionable among the rich, while severely condemning the sins of the poor, etc. But fidelity needs to be combined with discrimination. (Mar_4:33, 34 Joh_16:12 1Co_3:1, 2 2Ti_2:15 Heb_5:11, Heb_5:12) "For as all men cannot dive and fetch precious stones from the deep, but he that is cunning and hath the art of it; so not all, but the wise can either teach or conceive the deep mysteries. First, children must be taught letters, then syllables, after words, then construction, and after all the matter.
III A LIFE IN HARMONY WITH IT. "He walked with me in peace and equity." These words remind us of the essential elements of a truly consistent Christian life. There must be righteousness with God, bringing after it peace with God. This righteousness is twofold.
1. A justification, which makes us accepted in the Beloved," and gives peace with God. (Rom_5:1 Eph_1:6)
2. A right state of heart, a conscious integrity of purpose, which ensures our being accepted of him," well pleasing to him, and which brings with it a still deeper and purer peace. (Isa_48:18 Rom_14:17, Rom_14:18) God desires that we should live in his perfect peace and favour in order that we "might serve him without fear, in holiness and righteousness before him all the days of our life." Such peace and equity toward God will ensure the same blessings in relation to our fellow men. This consistency of conduct is especially needed in the ministers of Christ. They must maintain this character in their homes, (1Ti_3:2-5) in the Church, (1Pe_5:3) and in the world. (1Ti_3:7) The guilt and shame of inconsistent lives is exposed in vers. 8, 9, and is illustrated by the history of Eli"s sons; 1Sa_2:30 being fulfilled in them, and in these priests ("I have made you contemptible." They had said in their hearts, "The table of the Lord is contemptible;" so God would requite them "measure for measure"), and in all unfaithful ministers; who will be despised by the people they seek to conciliate and please.
IV ZEAL FOR THE RECEPTION OF IT. By faithfully discharging the duties of his calling, Levi, i.e. the priesthood, "did turn many away from iniquity." In doing so he did nothing more than what the standing and vocation of the priest required. The knowledge communicated to the mind was to be imparted by the lips. Without zeal for the reception of the message, and love that seeks the salvation of souls by means of it, the knowledge and "the tongues" of preachers profit nothing. The charge given to Paul (Act_26:18) and to Timothy (2Ti_4:5) applies to every "good minister of Jesus Christ." We are appointed as witnesses for God; as labourers together with God; as ambassadors to promote reconciliation with God. We are ministers of the good tidings of Christ; soldiers of Christ (to overcome men"s" evil "by Christ"s" good"). We are lights ("the lamp that burneth and shineth," Joh_5:35) to light men to Jesus Christ. We are fishers of men, that we may secure them for Christ; under-shepherds of souls, that we may keep them; watchmen, that we may warn them. Mediately we may be said to be saviours of souls. (Jam_5:19, Jam_5:20) So earnest should we be to secure this end, that our hearers should be able to say of us, as a plain woman did of Robert McCheyne of Dundee, "He seemed as though he were almost dyin" to have you converted." Such a ministry will secure its object. (1Ti_4:12-16) A painful contrast is suggested between this ideal of the ministry and our attainments in attempting to reach it. We should learn humility and be melted into penitence. For God holds us responsible for what we might have been and might have done after all that he has done for us a truth we are reminded of by God"s appeal in Isa_5:4. But the lofty standard held out before us may also stimulate us to "forget the things that are behind," etc., and to make the aims of the Christ-like Apostle Paul our example. (1Co 9:16-22Co 1Co_1:28, 1Co_1:29)
The active influence of the steadfast man.
Levi is taken as the type of such a man. The man who walks with God in peace and equity cannot fair to exert a strong personal influence. He will "turn many from iniquity." The point of this sentence is that active influence for good is exerted by passive goodness. Men are powers by being established characters. Steadfastness is ministry. If it be so, then there are more workers for God than come into usual calculation. Priests and clergy have their power in what they are-in cultured, sanctified character quite as truly as in Divine endowments and in trained efficiencies.
I THE STEADFAST MAN EXERTS ACTIVE POWER OF REPROACH. He need utter no word; his steadfast goodness speaks loudly enough. There is no reproach comes to the evil liver like the simple presence of the good liver. Nothing shamed into silence the foulness of old prison scenes like the simple presence of the saintly Mrs. Fry. And in sublimer ways the truth is illustrated in the case of our Lord. The devils that possessed men felt the reproach of his simple presence, and cried out in their alarm. Every one of us who stands firm to righteousness and equity is actively reproving the unsteadiness and evil that are daily around us.
II THE STEADFAST MAN EXERTS THE ACTIVE POWER OF EXAMPLE. The imitative faculty of man is more influential than we are wont to think. Everybody is disposed to make models. And all persons are materially helped by having high models of virtue in their spheres. Every individual has a sphere of influence. Within that sphere his example is an active power. We are all ideals to some one. Then "what manner of persons ought we to be?
III THE STEADFAST MAN EXERTS A POSITIVE POWER ON MEN"S WILLS. To see a man who can stand fast to righteousness actually strengthens the decision and resolve of others. In it is the mastery of the tempter"s lie that we cannot hope to be good. Our wills are weakened by the fear that goodness is unattainable, and it is of no use to try to be good. Every steadfast man proves that man can will the Roost and do it, and that God stands by such a man in his resolve.
IV THE STEADFAST MAN EXERTS A POSITIVE SAVING INFLUENCE. He "turns men from iniquity." He cannot leave wrong doers alone. If the priests of Malachi"s time had been steadfast men, they would soon have turned the worshippers from the. iniquity of bringing the lame and sick for sacrifice. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Mal_2:6.] Levi preserved this fear in office and life.…
CRITICAL NOTES.
Mal_2:6.] Levi preserved this fear in office and life. Truth] Instruction in the law was in truth. Iniquity] No injustice was practised in his life, nor was truth perverted by selfishness and self-interest Walked] Intercourse with God was progressive and confidential. In peace] “Equipped with the salvation bestowed upon him by God” (Mal_2:5) [Keil]. And equity] Lit. plainness and straightforwardness, opposed to deceit, or crooked dealing. The consequence of faithful discharge in duty was the bringing back, i.e. the turning of many from sin to God’s fear.
Read full note →
Mal_2:7.] This was the duty, the vocation of Levi, i.e. of the priesthood. Beautiful description of priestly functions. Keep] Preserve, store up, to distribute. Knowledge] The negative and positive precepts of the law; for people seek the law] i.e. instruction in God’s will, from his lips. Messenger] Interpreter (cf. Hag_1:13).
Mal_2:8. But] A remarkable contrast to their pious fathers. They taught for hire, and had respect to persons; departed from God themselves, and caused others to fall by their scandalous example. Corrupted] by false teaching, made the law not a light for duty, but a license for sin.
Mal_2:9. Therefore] Jehovah, no longer bound by a covenant which they have broken, withdraws blessings, and makes them contemptible.
HOMILETICS
THE TRUE MINISTER.—Mal_2:6-7
The prophet looks backward to the fidelity and zeal of Phinehas, which should have been copied by his successors. But “the lines of character are too large and fair to be those of mortal man. It is the ideal priest whom the prophet has in his mind, the archetype to which every true priest will seek to be conformed; not any single member of the priesthood—as indeed he himself intimates by using the tribal name ‘Levi’ in Mal_2:4, instead of the personal name, ‘Phinehas,’ and by employing the abstract term, ‘the priest,’ in Mal_2:7” [Cox].
I. The trne minister is holy in character. He stands in awe of God who has chosen him, and made a covenant of life and peace with him (Mal_2:5). As “the messenger of the Lord of Hosts,” he feels his responsibility, and walks worthy of his high vocation. Spiritual work requires spiritual character as a prime qualification. “None but he who made the world can make a minister of the Gospel,” says Newton.
II. The true minister is devout in life. “He walked with God.” Consistency harmonizes conduct and creed. Holiness, like the law of gravitation, should regulate every motion of life. Men judge of the minister’s practice more than the minister’s sermon. The missionary Eliot resolved to leave something of God, heaven, and religion with all that came near him. In character and conduct we must be blameless, “unrebukable;” for, says Bp. Horne—“He who undertakes to reprove the world, must be one whom the world cannot reprove.”
III. The true minister is incorruptible in doctrine. “The law of truth was in his mouth.” He believes the truth of God, and it is the law, the staple of his instructions. No fear, no sinister, selfish principles lead him to keep back or pervert the truth. He conceals nothing, however unpleasant—shuns not to declare the whole counsel of God. “In doctrine showing incorruptness (untainted sincerity), gravity (dignified delivery), sincerity, sound speech (healthy discourse in public and private), that cannot be condemned” (Tit_2:7-8).
IV. The true minister is successful in labours. “And did turn many away from iniquity.” Success in one respect may not be realized. God can bless or withhold. One sows, and another reaps. But if we fail to convert, we may reprove, enlighten, and edify. But God promises success to faithful labour. We must not therefore set the sovereignty in opposition to the faithfulness of God. Aim to “convert the sinner from the error of his way,” and your work will not be in vain. Remember, as a motto and encouragement, “They that turn many to righteousness (shall shine) as the stars for ever and ever.”
THE FALSE MINISTER.—Mal_2:8-9
In the former words we have a pattern priest described, to contrast the baseness and falsehood of those now reproved.
I. The false minister is negligent in duty. “Ye have not kept my ways.”
1. He perverts the truth in teaching. “Ye have corrupted the covenant of Levi.” They violated and defeated the intentions of it, and made it contemptible by false expositions and partiality. “But have been partial in the law.”
2. He departs from the truth in life. Not merely falls short of it, the best do that, but openly, insolently renounced and reversed it. “Ye are departed out of the way,” of knowledge, fear, and truth. “Her priests have polluted the sanctuary, they have done violence to the law.”
II. The false minister is pernicious in example. “Ye have caused many to stumble at the law.” Instead of keeping integrity of character, and shedding light on the path of peace, by doctrine and example, he misleads, casts a stumbling-block in the ways of others, and causes them to fall. Fenelon says, “that moral instructions have no weight nor influence, when they are neither supported by clear principles nor good examples.” “The sin of the young men was very great before the Lord; for men abhorred the offering of the Lord.”
III. The false minister is cursed in his work. “I also made you contemptible and base before all people.” God is no respecter of persons—if men are—and the lot of the unfaithful minister will be as his service. “According as ye have” acted, so will be your punishment. In spite of office, unholy men will be held in contempt by the mass of the people. Careless and unprincipled clergy will ever sink in public estimation.
1. They break the covenant of peace. Therefore forfeit all its blessings.
2. They deeply disgrace themselves. These are made base, and made base before all the people.
3. They exclude themselves from office. “I said indeed that thy house, and the house of thy father, should walk before me for ever; but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.”
HOMILETIC HINTS AND SUGGESTIONS
Mal_2:6-7. I. The priest’s character. (a) Intelligent: If he must keep, he must get, knowledge. (b) Consistent; he must walk with God. (c) Truthful; and (d) holy. “The lips of the righteous feed many.” II. The priest’s dignity not a common calling, but an ambassador of Christ (2Co_5:20). “For he is the messenger of the Lord of Hosts.” III. The priest’s vocation.
1. To give instruction. “They should seek the law at his mouth.”
2. To be impartial. “Doing nothing by partiality.”
3. To restore men to God. “Turn many away from iniquity.”
Here is a solemn warning to the Christian clergy. If such was the duty of the Levitical priesthood, and such the penalty for not performing it aright, how much more imperative is the obligation of the Christian priest to “keep knowledge,” and to instruct the people in sound doctrine; or, as St. Paul expresses it, “to give attendance to reading, to exhortation, to doctrine, to meditate on these things, and give himself wholly to them” (1Ti_4:13; 1Ti_4:15); “to speak the things which become sound doctrine” (Tit_2:1); “to hold fast the faithful word, so that he may be able by sound doctrine to convince the gainsayers” (Tit_1:9). And how much sorer will be his punishment if he fails to discharge it! (cf. Tit_1:7; Tit_1:9; 2Ti_2:2). It is to be feared that this warning is greatly needed in the present day! [Words.].
Mal_2:6. He “walks” with God in a happy consent and progress; for “how can two walk together except they be agreed?” To walk is not only to move, but to move onward. He not only walks with God, but he walks with him “in integrity and peace:” two lines of advance are specially marked out for him—the generous uprightness which saves his teaching from sinister perversions, rules his personal conduct, so that he is drawn aside by no selfish or impure motive; and, moreover, he possesses himself ever more fully of all the blessings which conduce to peace or well-being. Thus, by his own pure and happy life, no less than by his wholesome and unperverted doctrine, he “brings back many from guilt,” convincing the sinful of the mistake they have made, and leading them, through repentance, to that way of life and peace in which he himself is advancing [S. Cox].
Mal_2:8. (cf. Neh_13:29). Prophecy a comment on history.
Mal_2:9. Punishment to unfaithful ministers.
1. It is in proportion to their exaltation in office.
2. It is impartial.
3. It is public before all. In partiality and pleasing men, they bring upon themselves contempt: in faithfulness and pleasing God, they gain the testimony of a good conscience and the approval of God.
ILLUSTRATIONS TO CHAPTER 2
Mal_2:6-9. It really is fine to observe with what native ease Malachi rises into the higher region of thought. While dwelling on the sins of the priests he moves in the lower, the ceremonial elements; he insists on the maimed rites and blemished sacrifices, on the perfunctory and the contemptuous spirit with which they lounged through the service of the Temple. But no sooner does he attempt to frame a conception of what the true priest should be, than all that is forgotten; we hear no more of altar and sacrifice: his thoughts are riveted on the moral aspects of the priestly vocation—how holy a man, how wise a teacher, how careful and friendly a guide, the priest should be. When we are thinking only to hear that the sons of Levi are to offer clean and perfect, instead of blemished and polluted, sacrifices, to delight in the ministrations of the sanctuary instead of despising them, as much to our surprise as pleasure, he places before us a lofty spiritual ideal of character and service, well-nigh, if not altogether, beyond the reach of mortal powers: he pronounces a eulogium on Levi which we should hardly dare to inscribe, as an epitaph, on the tomb of the holiest saint, or even on that of an inspired apostle [S. Cox].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.