Malachi 2:5
Verse
Context
Sermons
Zac Poonen
Joy DawsonZac Poonen
George Fox
T. Austin-SparksGeorge FoxSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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; and Mal 2:8 and Mal 2:9 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. "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. Mal 2:6. 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. Mal 2:7. For the priest's lips should keep knowledge, and men seek law from his mouth, because he is a messenger of Jehovah." In Mal 2:5 החיּים והשּׁלום 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; Gen 24:24, and Hos 14:3, which Hitzig adduces in support of it, are either of a different character, or different in their meaning. Shâlōm, 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 is the niphal not of nâchath, he descended, i.e., humbled himself (Ewald, Reincke), but of châthath, to terrify, to shake, which is frequently met with in connection with (e.g., Deu 31:8; Jos 1:9; Jer 1:17). Hos 14:5 and Hos 14:6 state how Levi preserved this fear both officially and in life. Tōrath 'ĕmeth (analogous to mishpat 'ĕmeth in Zac 7:9) 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). The opposite of 'ĕmeth is ‛avlâh, perversity, conduct which is not regulated by the law of God, but by selfishness or sinful self-interest. Grammatically considered, the feminine ‛avlâh is not the subject to נמצא, but is construed as the object: "they found not perversity" (cf. Ges. 143, 1, b; Ewald, 295, b). Thus he walked in peace (salvation) and integrity before God. Beshâlōm is not merely in a state of peace, or in peaceableness, nor even equivalent to בּלבב שׁלם (Kg2 20:3), but according to Mal 2:5, "equipped with the salvation bestowed upon him by God." The integritas vitae is affirmed in בּמישׁור. הלך את־יי, 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). 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). But Levi did nothing more than what the standing and vocation of the priest required. For the lips of the priest should preserve knowledge. דעת 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 tōrâh, law, i.e., instruction in the will of God, because he is a messenger of Jehovah to the people. מלאך, 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 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.
Jamieson-Fausset-Brown Bible Commentary
He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (compare Num 25:11-13, Phinehas' zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in Num 25:13, "everlasting priesthood." "Peace" is specified both here and there. MAURER thus explains it; the Hebrew is, literally, "My covenant was with him, life and peace (to be given him on My part), and I gave them to him: (and on his part) fear (that is, reverence), and he did fear Me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; the latter, the condition, and Levi's steadfastness to it (Deu 33:8-9). The Jewish priests self-deceivingly claimed the privileges of the covenant, while neglecting the conditions of it, as if God were bound by it to bless them, while they were free from all the obligation which it imposed to serve Him. The covenant is said to be not merely "of life and peace," but "life and peace"; for the keeping of God's law is its own reward (Psa 19:11).
John Gill Bible Commentary
My covenant was with him of life and peace,.... 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, Num 33:39 and Phinehas, according to some Jewish writers, above three hundred years, which they gather from Jdg 20:28 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. And I gave them to him; 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, Psa 21:4 Ti2 1:1 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: for the fear wherewith he feared me; 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 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, "I gave him the perfect doctrine of the law, or the doctrine of the perfect law (see Jam 1:25) that he might fear before me.'' And was afraid before my name; frightened, and put into consternation, as he was when in the garden, and he began to be heavy and sore amazed, Mar 14:33 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.
Malachi 2:5
A Warning to the Priests
4Then you will know that I have sent you this commandment so that My covenant with Levi may continue,” says the LORD of Hosts.5“My covenant with him was one of life and peace, which I gave to him; it called for reverence, and he revered Me and stood in awe of My name.
- Scripture
- Sermons
- Commentary
Malachi
By Zac Poonen2.5K53:29MalachiGEN 32:28MAL 2:5MAL 3:6MAL 3:8MAL 3:16MAT 6:33HEB 13:8In this sermon, the preacher emphasizes the importance of having a deep hatred for sin and living a life of righteousness. He highlights the characteristics of true preachers and prophets in the last days, which include walking with God, living uprightly, and turning people away from sin. The preacher also discusses the coming of John the Baptist and Jesus as messengers of God. He concludes by emphasizing the need for genuine character and godly children, and warns of the day of judgment when the proud will be judged.
From Babylon to Jerusalem - (Malachi) ch.1:11-2:16
By Zac Poonen2.0K1:00:38From Babylon To JerusalemMAL 1:9MAL 2:1MAL 2:5MAT 6:33In this sermon, the speaker focuses on the story of Abraham and the importance of keeping our promises to God. He highlights how Abraham went above and beyond his promise to provide for the strangers who visited him, while many people today conveniently forget their vows to God. The speaker emphasizes the need for reverence and obedience to God's commandments as the true proof of our fear of God. He also warns about the consequences of neglecting the prophetic word and how it led to the decline of the Jews after Malachi's message.
The Fear of the Lord
By Joy Dawson1761:26:40Fear Of The LordPrayer and IntercessionHolinessPRO 2:1PRO 8:13PRO 16:6ISA 8:13MAL 2:5MAT 10:26ACT 5:11ROM 3:172CO 7:1EPH 5:21Joy Dawson emphasizes the critical need for the fear of the Lord within the body of Christ, explaining that true fear is not about being afraid of God but rather having a deep reverence and hatred for sin. She discusses various levels of attitudes towards sin and how the fear of the Lord can lead to a genuine transformation in our lives, enabling us to avoid evil and live in holiness. Dawson also highlights the importance of prayer and intercession in restoring this fear, urging believers to take their relationship with God seriously and to seek His guidance earnestly. The sermon culminates in a call for prayer, emphasizing that the fear of the Lord is essential for true revival and spiritual awakening in the church and the world.
Seven Qualities of True Servants of God
By Zac Poonen0ServanthoodHolinessMAL 2:5Zac Poonen emphasizes the seven qualities that characterize true servants of God as outlined in Malachi 2:5-6. He highlights the importance of reverence for God, a deep concern for His name, and the necessity of preaching the whole truth without compromise. Additionally, he stresses the need for a hatred of sin, a consistent walk with God, upright living, and the responsibility to turn others away from sin. Poonen calls on modern believers to reflect on these qualities and align their lives with the example set by the early Levites and apostles.
Epistle 67
By George Fox0MAL 2:5MAT 19:6JHN 3:21ROM 7:5ROM 13:121CO 3:13EPH 2:3EPH 2:81TI 4:1HEB 13:4George Fox preaches about the sanctity of marriage in the light of God, emphasizing that only marriages within the Lord and in the light are honorable and approved by the children of light. Those who follow the desires of the flesh and engage in adultery are considered to be outside the light and not in an honorable marriage. The children of light are encouraged to let their light shine before others, upholding honorable marriages and condemning actions contrary to the light.
The Significance of Levites in Relation to Heavenly Fullness
By T. Austin-Sparks0Heavenly CallingSpiritual LeadershipEXO 32:26JOS 3:3DAN 4:26MAL 2:5JHN 3:13ACT 13:2ROM 12:1HEB 12:22REV 21:16REV 21:24T. Austin-Sparks emphasizes the vital role of the Levites in the context of heavenly fullness, illustrating how they were set apart to bear the ark of the covenant and maintain a connection between God and His people. He explains that the Levites, having no earthly inheritance, symbolize a heavenly calling, representing God's desire for His people to remain spiritually aligned with heaven rather than becoming earthly. Sparks draws parallels between the Levites and the New Testament Church, highlighting the need for believers to embody heavenly principles and keep the focus on God's eternal purposes. He concludes by stressing that true fulfillment in Christ requires a commitment to heavenly values, often at great personal cost, and the necessity of pioneers who wholly follow the Lord.
Epistle 63
By George Fox0Guidance by God's LightUnity in ChristISA 42:6MAL 2:5JHN 1:9JHN 3:19JHN 14:6ACT 3:222CO 4:61PE 2:252PE 1:212PE 2:17George Fox emphasizes the importance of being guided by the life and light of God, urging believers to remain connected to the source of life to avoid darkness and strife. He encourages the faithful to cultivate patience, righteousness, and brotherly kindness, while warning against divisions and strife that arise from the flesh. Fox calls for a collective awakening to the righteousness of Christ, who is the way to the Father, and stresses the necessity of waiting in the light to receive wisdom and unity. He highlights the covenant of life and peace offered through Christ, urging all to witness and embody this divine gift. Ultimately, he reminds the congregation to remain humble and receptive to God's guidance, ensuring they are preserved from worldly influences.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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; and Mal 2:8 and Mal 2:9 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. "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. Mal 2:6. 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. Mal 2:7. For the priest's lips should keep knowledge, and men seek law from his mouth, because he is a messenger of Jehovah." In Mal 2:5 החיּים והשּׁלום 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; Gen 24:24, and Hos 14:3, which Hitzig adduces in support of it, are either of a different character, or different in their meaning. Shâlōm, 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 is the niphal not of nâchath, he descended, i.e., humbled himself (Ewald, Reincke), but of châthath, to terrify, to shake, which is frequently met with in connection with (e.g., Deu 31:8; Jos 1:9; Jer 1:17). Hos 14:5 and Hos 14:6 state how Levi preserved this fear both officially and in life. Tōrath 'ĕmeth (analogous to mishpat 'ĕmeth in Zac 7:9) 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). The opposite of 'ĕmeth is ‛avlâh, perversity, conduct which is not regulated by the law of God, but by selfishness or sinful self-interest. Grammatically considered, the feminine ‛avlâh is not the subject to נמצא, but is construed as the object: "they found not perversity" (cf. Ges. 143, 1, b; Ewald, 295, b). Thus he walked in peace (salvation) and integrity before God. Beshâlōm is not merely in a state of peace, or in peaceableness, nor even equivalent to בּלבב שׁלם (Kg2 20:3), but according to Mal 2:5, "equipped with the salvation bestowed upon him by God." The integritas vitae is affirmed in בּמישׁור. הלך את־יי, 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). 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). But Levi did nothing more than what the standing and vocation of the priest required. For the lips of the priest should preserve knowledge. דעת 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 tōrâh, law, i.e., instruction in the will of God, because he is a messenger of Jehovah to the people. מלאך, 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 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.
Jamieson-Fausset-Brown Bible Commentary
He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (compare Num 25:11-13, Phinehas' zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in Num 25:13, "everlasting priesthood." "Peace" is specified both here and there. MAURER thus explains it; the Hebrew is, literally, "My covenant was with him, life and peace (to be given him on My part), and I gave them to him: (and on his part) fear (that is, reverence), and he did fear Me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; the latter, the condition, and Levi's steadfastness to it (Deu 33:8-9). The Jewish priests self-deceivingly claimed the privileges of the covenant, while neglecting the conditions of it, as if God were bound by it to bless them, while they were free from all the obligation which it imposed to serve Him. The covenant is said to be not merely "of life and peace," but "life and peace"; for the keeping of God's law is its own reward (Psa 19:11).
John Gill Bible Commentary
My covenant was with him of life and peace,.... 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, Num 33:39 and Phinehas, according to some Jewish writers, above three hundred years, which they gather from Jdg 20:28 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. And I gave them to him; 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, Psa 21:4 Ti2 1:1 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: for the fear wherewith he feared me; 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 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, "I gave him the perfect doctrine of the law, or the doctrine of the perfect law (see Jam 1:25) that he might fear before me.'' And was afraid before my name; frightened, and put into consternation, as he was when in the garden, and he began to be heavy and sore amazed, Mar 14:33 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.