COMMENTARY ON MALACHI
LESSON NUMBER 11
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. 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.” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Malachi 2:5-6)
THE COVENANT WITH LEVI – AN INDEX TO DIVINE MANNERS
INTRODUCTION
God did not choose Israel as a kind of experiment, to see what men were or were not capable of doing. Rather, His covenant with them was the appointed means through which He would make Himself more fully known – particularly as it related to His response to humanity. It is not possible to have a proper understanding of, or appreciation for, this salvation apart from some understanding of God Himself. Among other things made known in His covenant with Israel are the following. He is “merciful, gracious longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation” (Ex 34:6-7). His “name is Jealous,” and He is a “jealous God” (Ex 34:14). In this regard, He was also revealed as “a consuming fire,” which is said to relate directly to Him being “jealous” (Deut 4:24). He is a God of truth, without iniquity, just, and right (Deut 32:4). He is a “God of knowledge” who weights actions (1 Sam 2:3). He is “a God of judgment” (Isa 30:18). He is “holy” and demands that His people also be holy (Lev 19:2). These, and other, traits were revealed in His associations with Israel, lifting them out of the realm of theory into that of fact. Through Malachi and other prophets, the Lord revealed His unwavering response to corruption among His people, and particularly those who led them. He also made known His high regard for those who humbled themselves before Him, doing what was required of them. Such an example is found in this text, which accounts for the sanctity of the Levitical priesthood. Our text is dealing with those who corrupted an ordained and holy role in the behalf of God and among His people.
A COVENANT OF LIFE AND PEACE
Malachi 2:5A “My covenant was with him of life and peace . . . ”
MY COVENANT. Other versions read, “My agreement with him,” BBE “I promised Levi,” GWN “The purpose of My covenant,” NLT and “My covenant [on My part with Levi].” AMPLIFIED As used in Scripture, the word “covenant” has the following lexical meaning: “a compact, alliance, agreement, or pledge.” STRONG’S In English, the word means, “a formal, solemn, and binding agreement.”
The principle upon which this statement is founded is this: God’s relationship with man is governed by the revealed intent of that relationship. Thus men are measured by what God calls them to be – something that is always revealed.
The covenant made with Levi centered in the selection of his tribe to be priests unto the Lord. This determination was made because of the zeal of Levi during a time of fierce trial. The event occurred early in the history of the Jews, when they were at Mount Sinai. While Moses had been in the mount of God, the people had began indulging in idolatry and fornication. Knowing that such sins cannot be dealt with gently, Moses stood in the gate of the camp and cried out, “Who is on the Lord’s side? Let him come unto me!” It was at that time that “all the sons of Levi gathered themselves together unto him.” A most solemn charge was then delivered to them. “Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.” The objects were those who were indulging in these reprehensible sins. Moses added, “Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.” It is written that the sons of Levi, “did according to the word of Moses: and there fell of the people that day about three thousand men” (Ex 32:26-28).
God then chose the tribe of Levi to be the priestly tribe of Israel, dedicated wholly unto Himself. He determined, “And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be tried” (Deut 21:5). The Divine reasoning is stated in this manner, “And of Levi he said . . . Who said unto his father and to his mother, I 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” (Deut 33:9). They were given no inheritance in the land of Canaan, but their lot was to serve the Lord, and live off the tithes of the people (Deut 10:9; Num 3:45; 18:21).
Later, during another outbreak of immorality, Phineas, who was of the tribe of Levi, stayed the plague by driving his spear through a man of Israel who was lying with a Midianitish woman. The plague that was sent by the Lord upon the people had taken the lives of 24,000 people. It was at that time that the covenant mentioned in our text was made with Phineas: “Wherefore say, 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 for the children of Israel” (Num 25:13).
The point here is that the priests of Malachi’s day had departed from the manner of the priesthood, pleasing themselves rather than the Lord. The Levitical priesthood had been ordained to “teach Jacob” God’s “judgments, and Israel” His “law,” offering appropriate sacrifices unto God (Deut 33:8-10).
ONE OF LIFE AND PEACE. The covenant God made with Levi was one of “life and peace.” This did not refer to mere earthly prosperity, for they were given no inheritance in the land. Their inheritance was realized while they were engaged in the service of the Lord. They did not labor for bread, but for the Lord. The aim of their lives was not to amass goods or belongings, but to devote themselves wholly to the work of the Lord. After declaring their summary responsibilities of teaching the people, burning incense, and offering sacrifices unto God, Moses pronounced this blessing upon them: “Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again” (Deut 33:11). That is, in the process of their dedicated service, the Lord would care for them. That was His covenant to them. It was His covenant, and was not negotiated. It was rather revealed, and was directly related to the way they lived.
The zeal with which the priests executed their office was to be measured by the dedication of the Levites at Sinai, and Phineas in Shittim. Absolutely no concession was to be made to sinful people, but the will of the Lord was to be carried out. They were to teach the people whether they wanted to be taught or not. That was their role. The sacrifices they made were to be in strict accord with Divine requirements. That was their responsibility, and God would not withdraw that demand.
Life and peace were inextricably bound together with the service of God, so that if the service ceased to be acceptable, it was not possible for the life and peace to be experienced. It was their identity with what God desired that was the key factor, not God’s identity with what they desired. That manner of thinking is still in place, for it reflects the mind of the Lord.
THE REASON FOR THE COVENANT, #1
2:5b “ . . . and I gave them to him for the fear wherewith he feared Me, and was afraid before My name.”
I have an increased concern about the sloppy manner in which people think about the blessing of God – as though there was no discernible cause for it. Sometimes people reason as though God was oblivious of human conduct, pouring out His benefits without cause, or in a manner completely unrelated to the response and conduct of the people. Our text is a record of something God Himself did, and, as such, exposes the fallacy of such thinking. God told Abraham, “in blessing I will bless thee,” and then told him why: “for because thou hast done this thing, and hast not withheld thy son, thine only son” (Gen 22:16). Again, He told Abraham He would bless all nations “because thou hast obeyed My voice” (Gen 22:18). God sent a messenger to king Saul, saying He had rejected him as being king because he had rejected the word of the Lord (1 Sam 15:23). After David had sinned in the matter of Uriah and his wife Bathsheba, the Lord said, “Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife” (2 Sam 12:10). The Lord told Solomon He had given him an abundance in this world “Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment” (1 Kgs 3:11).
Jesus Christ also operates on this principle. He had things against certain churches, and threatened them “because” of what they had done (Rev ). He blessed Philadelphia, keeping it from a great and imminent trial “because” they had kept the word of His patience (Rev 3:10). Eternal rewards are based upon what the individuals have done (Matt 16:27; Rom 2:6; 2 Cor 5:10; Eph 6:8; 1 Pet 1:17; Rev 22:12). I understand that those who are faithful to, and work for, the Lord, are given strength to do so. But that does not excuse a lack of commitment and accomplishment, as this text makes abundantly clear. What God expects of us is to be done. Let all men learn from king Saul not to excuse their disobedience, or reluctance to obey God.
I GAVE THEM TO HIM. Life and peace is what was given to Levi, or the tribe of Levi, to be more specific. These two benefits – “life and peace” – are mentioned by Solomon as a holy couplet: “My son, forget not my law; but let thine heart keep my commandments: For length of days, and long life, and peace, shall they add to thee” (Prov 3:1-2). From an even higher perspective Paul wrote, “For to be carnally minded is death; but to be spiritually minded is life and peace” (Rom 8:6). In our text, “life and peace” have to do with life itself being blessed, so that it is both satisfying and productive. Peace relates to the subduing of enemies and inimical forces, so that they have no power over the individual – safety. Under the Old Covenant these were largely external, with a few souls experiencing sensitivity to God and tranquility within.
The fact that God “gave” these remarkable benefits confirms that He is “over all,” and that none can withstand Him or interfere with what He determines. Here was a covenant that God had made with Levi, and it extended to succeeding generations. It was something that had been written down, and specifically related to the service of God. Yet, the priests of Malachi’s day had proceeded in their function just as though God had not uttered a word. Now God will reveal that his promise is not unrelated to the conduct of the priests.
FOR THE FEAR WHEREWITH HE FEARED ME. Other versions read, “that he might fear Me,” NKJV “as an object of reverence; so he revered Me,” NASB “this called for reverence, so he revered Me,” NIV “that he might fear; and he feared Me,” RSV “so that he would respect Me. He respected Me,” GWN “This required reverence from them, and they greatly revered Me.” NLT
Here, the word “for” does not refer to the cause, but rather to the effect. That is, the fear of God would result from the realization of the gifts of “life and peace.” Those who are aware of real life and peace are those who fear the Lord – not because that know these gifts are not deserved, but because they are, in fact, intended to promote a proper and consistent attitude toward the Lord. Aaron, for example, the premier priest under the Law, is referred to as “the saint of the Lord” (Psa 106:16). His conduct reflected his fear of the Lord. Two of his sons, like the priests of Malachi’s time, did not fear the Lord, and were consumed with fire (Lev 10:1-2).
HE WAS AFRAID BEFORE MY NAME. Other versions read, “he was reverent before My name,” NKJV “stood in awe of My name,” NASB “gave honor to My name,” BBE “trembled before My name,” DARBY “was afraid of My name,” JPS and “showing his respect and awe for Me, by keeping them.” LIVING
The idea here is that anything perceived as being related to God promoted the proper fear of Him. Whenever God Himself was discerned in a matter, it contributed to sobriety and diligence. The only people who do not obey the Lord are those who not fear and respect Him. Those are the people who cannot make an association of the responsibilities and experiences of life with the living God. They are not afraid to disobey God, provoke Him, or forget Him. One of the great dangers of a self-centered approach to life is that it dulls one’s awareness of the living God. Where that awareness is not found, jeopardy, and possibly Divine abandonment (as in our text) exists, yet is not known. I cannot conceive of a greater danger.
THE REASON FOR THE COVENANT, #2
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.”
Here is a marvelous commentary on the Levites of old – those with whom God had made a covenant of life and peace. This assessment was made of those who did not have the grace of God as it is realized in Christ Jesus (John 1:14,17). They did not have the indwelling Spirit as He is received in the New Covenant (Gal 4:6). They were among the saints who “obtained a good report through faith,” yet “received not the promise,” not being “made perfect” “without us” (Heb 11:39-40). I do not know how any person could justify the following traits being absent in those claiming identity with Christ, or living under the new and better Covenant.
THE LAW OF TRUTH. Other versions read, “true instruction,” NASB True teaching,” BBE “teaching that came from, his mouth was true,” GWN “true doctrine,” NAB “proper rulings,” TNK and “He passed on to the people all the truth he got from me.” LIVING
The priest did not deal in speculation or opinion. If he did not know the answer to a matter, he made inquiry of God, and received an answer through the use of the Urim and the Thummim (Ex 28:30; Num 27:21; I Sam 28:6). No word of instruction or direction was to come out of his mouth that was not in strict concert with the truth of God. In the beginning, and during times of renewal, this is what the priests did. However, this was not intended to be a trait that rose and fell with the times. All priests were to do this, and the ones now being addressed by Malachi had violated their sacred trust. All of this was before Christ, before reconciliation, and before people were “added to the Lord” (Acts 5:14). Yet, in this day of salvation, when the “Sun of righteousness” has risen “with healing in His wings” (Mal 4:2), this circumstance is as strange, if not more so, than it was in the time of Malachi.
INIQUITY WAS NOT FOUND. Because the Old Covenant mainly dealt with outward matters, the assessment of the priests was from the perspective of what was seen and heard. Other versions read, “injustice,” NKJV “unrighteousness,” NASB “nothing false was in,” NIV “no wrong was found,” NRSV “no dishonesty,” CJB “guilt was not found,” NJB and “perverseness.” YLT
Here the reference is to what was declared in the role of a priest. The progeny of Levi did not issue faulty judgments, express injustice, or attempt to slant the truth to please the people. This statement is to be compared with the previous one. When a person representing the Lord says something that does not reflect the mind of the Lord, he has spoken iniquity, which is found “in his lips.” The prophets referred to priests who ruled “by their means,” departing from the role of representing God (Jer 5:31). No word can possibly be right that conflicts with what God has said on the matter being covered.
HE WALKED WITH ME IN PEACE AND EQUITY. Other versions read, “peace and uprightness,” NASB “integrity and uprightness,” NRSV “peace and fairness,” CSB “lived with me in peace and honesty,” GWN “directing his way in peace,” LXE “living good and righteous lives,” NLT and “served me with complete loyalty.” TNK
I do not doubt that this statement was characteristic of the personal lives of the Levites of reference. Like Zachariah (who was also a priest) and Elizabeth, they no doubt were “walking in all of the commandments and ordinances of the Lord blameless” (Lk 1:6). However, that is not the point of the text. It is the ministry, or function, of those priests that is being compared with that of the unfaithful priests to whom Malachi is speaking. The Divinely sanctioned priests walked with God while they were performing their duties as specified by the Law. They made it their aim to never disassociate what they were charged with doing with the One who had appointed them. Their words, judgments, and counsel were delivered in a manner that did not contradict the word of the Lord. They did not direct the people to do anything that opposed the nature or word of God.
HE TURNED MANY FROM INIQUITY. Again, “he” refers to the faithful Levites who performed their function as God had intended. Here they are said to have turned the people from their evil ways, as compared with the priests of Malachi’s day who allowed them continue in their wicked ways. Sometimes, as in the case of Phineas, turning the people involved very determined action. Another time, Aaron ran among the people with a censer, finally staying a plague from God as he stood “between the living and the dead.” That plague killed 14,700 people (Num 16:47-49). In Nehemiah’s day, the priest and the Levites taught the people from the Law, moving them to weep penitentially (Neh 8:9). Those turned from iniquity were not the heathen, although some of that did take place. This is referring to the people God had chosen, and to keeping them from wandering into forbidden areas. Under the Law, this was the greater work, for “the law is for the lawless” (1 Tim 1:9). Still, even in Christ this ministry is still in place. That is why believers are told, “awake to righteousness, and sin not” (1 Cor 15:34), “abhor that which is evil” (Rom 12:9), “repent, and do the first works” (Rev 2:5), and “be zealous therefore, and repent” (Rev 3:19). The faithful sounding of these solemn warnings is still honored in heaven, commending such servants to the Lord.