TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Malachi 2:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
What was said in the foregoing chapter was directed to the priests (Mal 1:6): Thus saith the Lord of hosts to you, O priests! that despise my name. But the crimes there charged upon them they were guilty of as sacrificers, and for those they might think it some excuse that they offered what the people brought, and therefore that, if they were not so good as they should be, it was not their fault, but the people's; and therefore here the corruptions there complained of are traced to the source and spring of them - the faults the priests were guilty of as teachers of the people, as expositors of the law and the lively oracles; and this is a part of their office which still remains in the hands of gospel-ministers (who are appointed to be pastors and teachers, like the priests under the law, though not sacrificers, like them), and therefore by them the admonition here is to be particularly regarded. If the priests had given the people better instructions, the people would have brought better offerings; and therefore the blame returns upon the priests: "And now, O you priests! this commandment is purely for you (Mal 2:1), who should have taught the people the good knowledge of the Lord, and how to worship him aright." Note, The governors of the churches are under God's government, and to him they are accountable. Even for those who command God has commandments. Nay (Mal 2:4), you shall know that I have sent these commandments for you. They should know it either, 1. By the power of the Spirit working with the word for their conviction and reformation: "You shall know its original by its efficacy, whence it comes by what it does." When the word of God to us brings about, and carries on, the work of God in us, then we cannot but know that he sent it to us, that it is not the word of Malachi - God's messenger, but it is indeed the word of God, and is sent, not only in general to all, but in particular to us. Or, 2. By the accomplishment of the threatenings denounced against them: "You shall know, to your cost, that I have sent this commandment to you, and it shall not return void."
Let us now see what this commandment is which is for the priests, which, they must know, was sent to them; and let us put into method the particulars of the charge.
I.Here is a recital of the covenant God made with that sacred tribe, which was their commission for their work and the patent of their honour:
The Lord of hosts sent a commandment to them, for the establishing of this covenant (Mal 2:4), for his covenant is said to be the word which he commanded (Psa 105:8); and he sent this commandment by the prophet at this time for the re-establishing of it, that it might not be cut off for their persisting in the violation of it. Let the sons of Levi know then (and particularly the sons of Aaron) what honour God put upon their family, and what a trust he reposed in them (Mal 2:5): My covenant was with him of life and peace. Besides the covenant of peculiarity made with all the house of Israel, there was a covenant of priesthood made with one family, that they should do the services, and, upon condition of that, should enjoy all the privileges, of the priest's office - that, as Israel was a peculiar nation, a kingdom of priests, so the house of Aaron should be a family of priests, set apart for the service and honour of God, to bear up his name in that nation, as they were to bear up his name among the nations; both the one and the other, in different degrees, were to give glory unto God's name, Mal 2:2. God covenanted with them as his menial servants, obliged them to do his work and promised to own and accept them in it. This is called his covenant of life and peace, because it was intended for the support of religion, which brings life and peace to the souls of men - life to the dead, peace to the distressed, or because life and peace were by this covenant promised to those priests that faithfully and conscientiously discharged their duty; they shall have peace, which implies security from all evil, and life, which comprises the summary of all good. What is here said of the covenant of priesthood is true of the covenant of grace made with all believers, as spiritual priests; it is a covenant of life and peace; it assures all believers of life and peace, everlasting peace, everlasting life, all happiness both in this world and in that to come. This covenant was made with the whole tribe of Levi when they were distinguished from the rest of the tribes, were not numbered with them, but were taken from among them and appointed over the tabernacle of testimony (Num 1:49, Num 1:50), by virtue of which appointment God says (Num 3:12), The Levites shall be mine. It was made with Aaron when he and his sons were taken to minister unto the Lord in the priest's office, Exo 28:1. Aaron is therefore called the saint of the Lord, Psa 106:16. It was made with Phinehas and his family, a branch of Aaron's, upon a particular occasion, Num 25:12, Num 25:13. And there the covenant of priesthood is called, as here, the covenant of peace, because by it peace was made and kept between God and Israel. These great blessings of life and peace, contained in that covenant, God gave to him, to Levi, to Aaron, to Phinehas; he promised life and peace to them and their posterity, entrusted them with these benefits for the use and behoof of God's Israel; they received that they might give, as Christ himself did, Psa 68:18. now, for the further opening of this covenant, observe,
1.The considerations upon which it was grounded: It was for the fear wherewith he feared me, and was afraid before my name. The tribe of Levi gave a signal proof of their holy fear of God, and their reverence for his name, when they appeared so bravely against the worshippers of the golden calf (Exo 32:26); and for their zeal in that matter God bestowed this blessing upon them and invited them to consecrate themselves unto him. Phinehas also showed himself zealous in the fear of God and his judgments when, to stay the plague, he stabbed Zimri and Cozbi, Psa 106:30, Psa 106:31. Note, Those, and those only, who fear God's name, can expect the benefit of the covenant of life and peace; and those who give proofs of their zeal for God shall without fail be recompensed in the glorious privileges of the Christian priesthood. Some read this, not as the consideration of the grant, but as the condition of it: I gave them to him, provided that he should fear before me. If God grant us life and peace, he expects we should fear before him.
2.The trust that was lodged in the priests by this covenant, Mal 2:7. They were hereby made the messengers of the Lord of hosts, messengers of that covenant of life and peace, not mediators of it, but only messengers, or ambassadors, employed to treat of the terms of peace between God and Israel. The priests were God's mouth to his people, from whom they must receive instructions according to the lively oracles. This was the office to which Levi was advanced; because, in his zeal for God, he did not acknowledge his brethren, nor know his own children, therefore they shall teach Jacob God's judgments, Deu 33:9, Deu 33:10. Note, It is an honour to God's servants to be employed as his messengers and to be sent on his errands. Angels have their name thence. Haggai was called the Lord's messenger. This being their office, observe,
(1.)What is the duty of ministers: The priests' lips should keep knowledge, not keep it from the people, but keep it for them. Ministers must be men of knowledge; for how are those able to teach others the things of God who are themselves unacquainted with those things or unready in them? They must keep knowledge, must furnish themselves with it and retain what they have got, that they may be like the good householder, who brings out of his treasury things new and old. Not only their heads, but their lips, must keep knowledge; they must not only have it, but they must have it ready, must have it at hand, must have it (as we say) at their tongue's end, to be communicated to others as there is occasion. Thus we read of wisdom in the lips of him that has understanding, with which they feed many, Pro 10:13, Pro 10:21.
(2.)What is the duty of the people: They should seek the law at his mouth; they should consult the priests as God's messengers, and not only hear the message, but ask questions upon it, that they may the better understand it and that mistakes concerning it may be prevented and rectified. We are all concerned fully to know what the will of the Lord is, to know it distinctly and certainly; we should be desirous to know it and therefore inquisitive concerning it. Lord, what wilt thou have me to do? We must not only consult the written word (to the law and to the testimony), but must have recourse to God's messengers, and desire instruction and advice from them in the affairs of our souls as we do from physicians and lawyers concerning our bodies and estates. Not but that ministers ought to lay down the law of God to those who do not enquire concerning it, or desire the knowledge of it (they must instruct those that oppose themselves, Ti2 2:25, as well as those that offer themselves), but it is people's duty to apply to them for instruction, not only to hear, but to ask questions. Watchman, what of the night? Thus if you will enquire, enquire you; see Isa 21:8, Isa 21:11, Isa 21:12. People should not only seek comfort at the mouth of their ministers, but should seek the law there; for, if we found in the way of duty, we shall find it the way of comfort.
II.Here is a memorial of the fidelity and zeal of many of their predecessors in the priest's office, which are mentioned as an aggravation of their sin in degenerating from such honourable ancestors and deserting such illustrious examples, and as a justification of God in withdrawing from them those tokens of his presence which he had granted to those that kept close to him. See here (Mal 2:6) how good the godly priest was, whose steps they should have trod in, and what good he did, God's grace working with him.
1.See how good he was. He was ready and mighty in the scriptures: The law of truth was in his mouth, for the use of those that asked the law at his mouth; and in all his discourses there appeared more or less of the law of truth. Every thing he said was under the government of that law, and with it he governed others. He spoke as one having authority (every word was a law), and as one that had both wisdom and integrity - it was a law of truth, and truth is a law, it has a commanding power. It is by truth that Christ rules. The law of truth was in his mouth, for his resolutions of cases of conscience proposed to him were such as might be depended upon; his opinion was good law. Iniquity was not found in his lips; he did not handle the word of God deceitfully, to please men, to serve a turn, or to make an interest for himself, but told all that consulted him what the law was, whether it were pleasing or displeasing. He did not pronounce that unclean which was clean, nor that clean which was unclean, as one of the rabbin expounds it. And his conversation was of a piece with his doctrine. God himself gives him this honourable testimony: He walked with me in peace and equity. He did not think it enough to talk of God, but he walked with him. The temper of his mind, and the tenour of his life, were of a piece with his doctrine and profession; he lived a life of communion with God, and made it his constant care and business to please him; he lived like a priest that was chosen to walk before God, Sa1 2:30. His conversation was quiet; he was meek and gentle towards all men, was a pattern and promoter of love; he walked with God in peace, was himself peaceable and a great peace-maker. His conversation was also honest; he did no wrong to any, but made conscience of rendering to all their due: He walked with me in equity, or rectitude. We must not, for peace-sake, transgress the rules of equity, but must keep the peace as far as is consistent with justice. The wisdom from above is first pure, then peaceable. Ministers, of all men, are concerned to walk with God in peace and equity, that they may be examples to the flock.
2.See what good he did; he answered the ends of his advancement to that office: He did turn many away from iniquity; he made it his business to do good, and God crowned his endeavours with wonderful success; he helped to save many a soul from death, and there are multitudes now in heaven blessing God that ever they knew him. Ministers must lay out themselves to the utmost for the conversion of sinners, and even among those that have the name of Israelites there is need of conversion-work, there are many to be turned from iniquity; and they must reckon it an honour, and a rich reward of their labour, if they may but be instrumental herein. It is God only that by his grace can turn men from iniquity, and yet it is here said of a pious laborious minister that he turned men from iniquity as a worker together with God, and an instrument in his hand; and those that turn many to righteousness shall shine as the stars, Dan 12:3. Note, Those ministers, and those only, are likely to turn men from iniquity, that preach sound doctrine and live good lives, and both according to the scripture; for, as one of the rabbin observes here, When the priest is upright many will be upright.
III.Here is a high charge drawn up against the priests of the present age, who violated the covenant of the priesthood and went directly contrary both to the rules and to the examples that were set before them. Many particulars of their sins we had in the foregoing chapter, and we find (Neh. 13) that many corruptions had crept into the church of the Jews at this time, mixed marriages, admitting strangers into the house of God, profanation of the sabbath-day, which were all owing to the carelessness and unfaithfulness of the priests; here it is charged upon them in general,
1.That they transgressed the rule: You have departed out of the way (Mal 2:8), out of the good way which God has prescribed to you, and which your godly ancestors walked before you in. It is ill with a people when those whose office it is to guide them in the way do themselves depart out of it: "You have not kept my ways, not kept in them yourselves, nor done your part to keep others in them," Mal 2:9.
2.That they betrayed their trust: "You have corrupted the covenant of Levi, have violated it, have contradicted the great intentions of it, and have done what in you lay to frustrate and defeat them; you have managed your office as if it were designed only to feed you fat and make you great; and not for the glory of God and the good of the souls of men." This was a corrupting of the covenant of Levi; it was perverting the ends of the office, and making it subservient to those sensual secular things over which it ought always to have dominion. And thus they forfeited the benefit of that covenant, and corrupted it to themselves; they made it void, and lost the life and peace which were by it settled upon them. We have no reason to expect God should perform his part of the covenant if we do not make conscience of performing ours. Another instance of their betraying their trust was that they were partial in the law, Mal 2:9. In the law given to them they would pick and choose their duty; this they would do and that they would not do, just as they pleased; this is the fashion of hypocrites, while those whose hearts are upright with God have a respect to all his commandments. Or, rather, in the law they were to lay down to the people; in this they knew faces (so the word is); they accepted persons; they wilfully misinterpreted and misapplied the law, either to cross those they had a spleen against or to countenance those they had a kindness for; they would wink at those sins in some which in others they would be sharp upon, according as their interest or inclination led them. God is no respecter of persons in making his law, nor will he in reckoning for the breach of it; he regards not the rich more than the poor, and therefore his priests, his ministers, misrepresent him, and do him a great deal of dishonour, if, in doctrine or discipline, they be respecters of persons. See Ti1 5:21.
3.That they did a great deal of mischief to the souls of men, which they should have helped to save: You have caused many to stumble at the law, not only to fall in the law (as the margin reads it) by transgressing it, taught and encouraged to do so by the examples of the priests, but to stumble at the law, by contracting prejudices against it, as if the law were the minister of sin and gave countenance to it. Thus Hophni and Phinehas by their wickedness made the sacrifices of the Lord to be abhorred, Sa1 2:17. There are many to whom the law of God is a stumbling-block, the gospel of Christ a savour of death unto death, and Christ himself a rock of offence; and nothing contributes more to this than the vicious lives of those that make a profession of religion, by which men are tempted to say, "It is all a jest." This is properly a scandal, a stone of stumbling; there is no good reason why it should be so to any, but woe to those by whom this offence comes.
4.That, when they were under the rebukes both of the word and of the providence of God for it, they would not hear, that is, they would not heed, they would not lay it to heart; they were not at all grieved or shamed for their sin, nor affected with the tokens of God's displeasure which they were under. What we hear does us no good unless we lay it to heart and admit the impressions of it: You will not lay it to heart, to give glory unto my name, by repentance and reformation. Therefore we should lay to heart the things of God, that we may give glory to the name of God, may praise him in and for all that whereby he has made himself known. It is bad in any to rob God of his honour, but worst in ministers, whose office and business it is to bear up his name and to give him the glory due to it.
IV.Here is a record of the judgments God had brought upon these priests for their profaneness, and their profanation of holy things.
1.They had lost their comfort (Mal 2:2): I have already cursed your blessings. They had not the comfort of their work, which is the satisfaction of doing good; for the blessings with which they, as priests, blessed the people, God was so far from saying Amen to that he turned them into curses, as he did Balaam's curses into blessings. That profane people should not have the favour of receiving God's blessings, nor those profane priests the honour of conferring and conveying them, but both should lie under the tokens of his wrath. Nor had they the comfort of their wages, for the blessings with which God blessed them were turned into a curse to them by their abuse of them; they could not receive them as the gifts of his favour when they had made themselves so obnoxious to his displeasure by not laying to heart the reproofs given them.
2.They had lost their credit (Mal 2:9): Therefore have I also made you contemptible and base before all the people. While they glorified God he dignified them and supported their reputation, and a great interest they had in the love and esteem of the people while they did their duty and walked with God in peace and equity; every one had a value and veneration for them; they were truly styled the reverend, the priests; but when they forsook the ways of God, and corrupted the covenant of Levi, they thereby made themselves not only mean, but vile, in the eyes even of the common people, who, the more they honoured the order, the more they hated the men that were a dishonour to it. Their conduct, their misconduct, had a direct tendency to this, and God owns his hand in it, and will have it looked upon as a just judgment of his upon them, and not only produced by their sin but answering to it; they put dishonour upon God, and made his table and the fruit thereof contemptible (Mal 1:12), and therefore God justly put dishonour upon them and made them contemptible; they exposed themselves, and therefore God exposed them. Note, As sin is a reproach to any people, so especially to priests; there is not a more despicable animal upon the face of the earth than a profane, wicked, scandalous minister.
V.Here is a sentence of wrath passed upon them; and this the prophet begins with, Mal 2:2, Mal 2:3.
But it is conditional: If you will not lay it to heart, implying, "If you will, God's anger shall be turned away, and all shall be well; but, if you persist in these wicked courses, hear your doom - Your sin will be your ruin." 1. They shall fall and lie under the curse of God: I will send a curse upon you. The wrath of God shall be revealed against them, according to the threatenings of the written word. Note, Those who violate the commands of the law lay themselves under the curses of the law. 2. Neither their employments nor their enjoyments, as priests, shall be clean to them: "I will curse your blessings, so that you shall neither be blessed yourselves nor blessings to the people, but even your plenty shall be a plague to you and you shall be plagues to your generation." 3. The fruits of the earth, which they had the tithe of, should be no comfort to them: "Behold, I will corrupt your seed; the corn you sow shall rot under ground and never come up again, the consequence of which must needs be famine and scarcity of provisions; so that no meat-offerings shall be brought to the altar, which the priests will soon have a loss of." Or it may be understood of the seed of the word which they preached; God threatens to deny his blessing to the instructions they gave the people, so that their labour shall be lost, as that of the husbandman is when the seed is corrupt; and so it agrees with that threatening (Jer 23:32), They shall not profit this people at all. 4. They and their services shall be rejected of God; he will be so far from taking any pleasure in them that he will loathe and detest them: I will spread dung in your faces, even the dung of your solemn feasts. He refers to the sacrifices that were offered at those feasts. Instead of being himself pleased with the fat of their sacrifices, he will show himself displeased by throwing the dung of them in their faces, which he does, in effect, when he says, Bring no more vain oblations; your incense is an abomination to me. Note, Those who rest in their external performances of religion, which they should count but dung, that they may win Christ, shall not only come short of acceptance with God in them, but shall be filled with shame and confusion for their folly. 5. All will end, at last, in their utter ruin: One shall take you away with it. They shall be so overspread with the dung of their sacrifices that they shall be carried away with it to the dunghill, as a part of it. Any one shall serve to take you away, the common scavenger. Reprobate silver shall men call them, and treat them accordingly, because the Lord has rejected them.
Historical interpretation
Fourteen Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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For neither may we address ourselves to almighty God, but only by Christ. In the same manner, therefore, let the laity make known all their desires to the bishop by the deacon, and accordingly let them act as he shall direct them. For there was no holy thing offered or done in the temple formerly without the priest. “For the priest’s lips shall keep knowledge, and they shall seek the law at his mouth,” as the prophet somewhere says, “for he is the messenger of the Lord God almighty.”
See the apostle’s wisdom; to obviate the objection that he was prompted by vainglory to applaud his own doctrine, he includes himself also in his anathema. And as they betook themselves to authority, that of James and John, he mentions angels also, saying, “Tell me not of James and John; if one of the most exalted angels of heaven corrupt the gospel, let him be anathema.” The phrase “of heaven” is purposely added, because priests are also called angels. “For the priest’s lips should keep knowledge, and they should seek the law at his mouth, for he is the messenger angel of the Lord of the hosts.”
(Verse 5 onwards) My covenant with him was one of life and peace, and I gave him fear, and he feared me, and trembled at the presence of my name. The law of truth was in his mouth, and iniquity was not found on his lips. He walked with me in peace and equity, and turned many away from iniquity. For the lips of the priest preserve knowledge, and people seek instruction from his mouth, for he is the messenger of the Lord of hosts. LXX: My covenant with him was one of life and peace, and I gave him fear to fear me, and he was in awe of the presence of my name. The law of truth (also called truth itself) was on his lips, and iniquity was not found on his tongue. He walked with me in peace and turned many away from wickedness. For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, because he is the messenger of the Almighty. It is described from the perspective of God, the perfect duty of a priest, what he should be like, and how God wanted him to be, whom he commanded to be. For He had said above, 'On account of the pact between Me and Levi,' says the Lord of Hosts, 'and it was through Levi the Patriarch that the pact reached his descendants, Aaron, Eleazar, Phinehas, and others who were generated from his lineage. But now in the end, He says, 'You have made void the pact with Levi,' says the Lord of Hosts. From this, it is clear that everything that is said about Levi pertains to the priests and specifically to the high priest. We read in Numbers about Phinehas, who killed Zimri and the Midianite woman with a sword. Phinehas, son of Eleazar, son of Aaron the priest, caused My fury to rest upon the Israelites because he was zealous for My honor and did not let Me destroy the Israelites in My anger. Therefore, I said, 'Behold, I will give him the covenant of peace, and it shall be for him and his descendants after him a covenant of eternal priesthood.' This is because he was zealous for his God and made atonement for the Israelites.' (Numbers 25:11) But let us not consider the testament or pact of life to be that which is common to us with animals and all living creatures, but that which says: I am the life (John 14:7). For indeed our life is hidden with Christ in God (Colossians 3:3): of whom we can say that he himself is our peace, as the Apostle affirms: For he himself is our peace (Ephesians 2:14). Therefore, the Lord gave to Levi and through him to his descendants, that they might fear him; for the fear of the Lord is the beginning of wisdom (Psalm 111:10), and they should fear and withdraw themselves from his presence, showing the fear of the mind by the horror of the body, according to what is written: On whom shall I rest, except on the humble and quiet and trembling one who keeps my words? (Isaiah 66:2) The law of truth was on his lips, that is, the teaching of the peoples, which in the priest should not be defiled by any falsehood; but should proceed entirely from the fountain of truth. And injustice was not found on his lips, so that he might imitate his Lord, of whom it is said: 'He committed no sin, and no deceit was found in his mouth' (1 Peter 2:22). He walked with me in peace and equity, so that he himself may have peace within him and may bring peace to others, and may show no partiality in judgment, and therefore he walks with God as Enoch walked, who was taken up by God and was found no more (Genesis 5); and he turned many away from iniquity. Whoever is a priest and does not correct wrongdoers, passes over the duty of the priest. The lips of the priest shall keep knowledge: they shall not say, pronounce, but shall keep, so that they may speak at the proper time, and give food to the servants in due season, and seek the law from his mouth. The same is written in Haggai: 'Ask the priests about the law of the Lord' (Haggai 2:12). It is the duty of the priest to respond to the disciplined inquiry about the law. If someone is diligent in ignorance of other things, but negligent in the Holy Scriptures, they boast in vain of a dignity whose works they do not exhibit. This is what the apostle Paul writes to Titus: That he may be able to exhort in sound doctrine and to refute those who contradict (Titus 1:9). And to Timothy: Since from childhood you have known the sacred writings, which are able to instruct you for salvation through faith in Christ Jesus, so that the one who sins in the presence of all may be rebuked (2 Timothy 3:13). It follows: Because the angel of the Lord of hosts is. He explains his name as Ezra, the priest of God, that is, Malachi, which is interpreted as the angel of the Lord; however, an angel, that is, a messenger, is truly called a priest of God, because he is the mediator between God and men, and he announces God's will to the people: and therefore in the priest's breastplate it is the rational (Exodus 29), and in rational learning and truth is placed, so that we may learn that a priest must be learned and a proclaim of the Lord's truth. Some falsely think that what is said about Levi and through Levi to the priests should be understood about Christ, not considering the things that follow, which are contrary to the person of Christ.
For this reason we ought to fear lest the harsh rebuke of the prophet be directed toward us: “Dumb dogs are not able to bark.” By the barking of dogs and the shepherd’s staff the fury of wolves is to be warded off. Now it is certain that priests are not only ordained to be stewards of fields and cultivators of land but also to exercise the spiritual cultivation of souls, that of which the apostle surely spoke when he said, “I have planted, Apollos watered.” Again he said, “We are God’s helpers, you are God’s tillage.” With great fear these facts ought to be considered by all the priests, who cannot be ignorant of the divine law and canonical regulations, according to what the apostle says: “If anyone belongs to the Lord, he knows what I say; but if anyone ignores this, he shall be ignored.” For this reason, what the Lord says through the prophet is to be feared exceedingly: “Therefore my people are led away captive, because they had knowledge”;8 moreover, “He that turns away his ears from hearing the law of the Lord, his prayer shall be an abomination”; “the lips of the priest shall keep knowledge.” Now it is written concerning the garments of priests that when entering the temple they should have gold bells on the edge of their vestments. What else does this mean but that when entering the church all priests of the Lord should not stop shouting, that is, preaching about the last things, namely, the end of the world and the future judgment. By ceaselessly proclaiming the rewards of the just and the punishments of sinners, they may arouse the good to better things and recall the wicked from their sinful actions through fear of the future judgment.
For in sacred language teachers are sometimes called prophets in that, by pointing out how fleeting are present things, they make manifest the things that are to come. And such the divine discourse convinces of seeing false things, because, while fearing to reprove faults, they vainly flatter evildoers by promising security; neither do they at all dissolve the iniquity of sinners, since they refrain their voice from chiding. For the language of reproof is the key of discovery, because by chiding it discloses the fault of which even he who has committed it is often unaware. Hence Paul says, “That he may be able by sound doctrine even to convince the gainsayers.” Hence through Malachi it is said, “The priest’s lips keep knowledge, and they shall seek the law at his mouth.” Hence through Isaiah the Lord admonishes, saying, “Cry aloud to spare not, lift up your voice like a trumpet.” For it is true that whosoever enters on the priesthood undertakes the office of a herald, so to walk, himself crying aloud, before the coming of the judge who follows terribly.
The angel: Viz., the minister and messenger.
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Summary
Malachi 2:7 profoundly articulates God's ideal for the Levitical priesthood, envisioning priests as faithful custodians of divine knowledge and authoritative interpreters of the Law. This verse underscores their sacred duty to preserve and accurately transmit God's truth, serving as His designated messengers to the people of Israel, a stark contrast to the spiritual negligence prevalent during Malachi's time.
Context
Literary Context
Malachi 2:7 is situated within a broader indictment of the priests of Israel (Malachi 2:1-9). The preceding verses (Malachi 2:1-4) issue a severe warning of judgment against the priests for their failure to honor God's covenant, particularly their contemptible sacrifices and disregard for His name. Verse 7 then presents the divine standard, the "should" of their office, immediately followed by the stark reality of their deviation in Malachi 2:8-9, where God explicitly states how they have "corrupted the covenant of Levi" and caused many to stumble. This juxtaposition highlights the profound gap between God's intention and the priests' performance, forming a central theme of Malachi's prophetic message.
Historical & Cultural Context
The book of Malachi was written in the post-exilic period, likely in the mid-5th century BCE, after the Jewish community had returned from Babylonian captivity and rebuilt the Second Temple. Despite the physical restoration, spiritual apathy and moral decay were rampant. The people were offering blemished sacrifices, neglecting tithes, and engaging in social injustices. Crucially, the priesthood, intended to be the spiritual backbone of the nation, had become corrupt and complacent. Priests were accepting inferior offerings, showing partiality in judgment, and failing to teach the Law accurately. In ancient Israel, priests were not merely ritual functionaries; they were vital intermediaries between God and His people, responsible for teaching the Torah, discerning God's will, and maintaining the covenant relationship.
Key Themes
Malachi 2:7 contributes significantly to several key themes within the book and broader biblical theology. It powerfully articulates the theme of divine expectation for leadership, contrasting God's ideal for His representatives with the reality of human failure. It emphasizes the sanctity of divine knowledge and instruction (Torah), portraying the priest as its guardian and dispenser, a role also highlighted in passages like Deuteronomy 33:10. The verse also introduces the profound theme of the priest as God's messenger, a concept echoed in the prophet's own name, Malachi, meaning "my messenger." This highlights the weighty responsibility of those who speak on God's behalf, a theme central to the entire prophetic tradition, as seen in the call of prophets like Jeremiah and Ezekiel.
Exposition and Analysis
Key Word Analysis
This term (H3548) refers to "one officiating," specifically a priest, but also by courtesy, an acting priest or even a chief ruler. In the Old Testament, the kôhên held a unique, divinely appointed role within the Levitical system, serving as intermediaries between God and Israel, responsible for sacrifices, rituals, and, crucially, teaching the Law. Malachi 2:7 emphasizes their teaching and interpretive function, not just their sacrificial duties.
Derived from the root "to know" (H1847), daʻath signifies more than mere intellectual facts; it denotes a deep, experiential, and relational understanding. For the priest, this knowledge of God and His ways was to be safeguarded and accurately transmitted. It implies discernment, wisdom, and the ability to apply divine truth to life, making it essential for their role as teachers and guides.
This word (H4397) comes from a root meaning "to despatch as a deputy." It refers to a "messenger," and notably, it is the same Hebrew word used throughout the Old Testament for "angel." By calling the priest a mălʼâk, God elevates their status beyond human office to one akin to a divine envoy, emphasizing the sacred and authoritative nature of their communication, as they were to speak on God's behalf.
Verse Breakdown
"For the priest's lips should keep knowledge"
This clause establishes the primary duty of the priest. Their "lips" (a metonymy for their speech and teaching) were to "keep" (Hebrew: shâmar, H8104, meaning to guard, preserve, attend to) "knowledge" (Hebrew: daʻath, H1847). This implies not just possessing information, but actively safeguarding, preserving, and being a reliable, uncorrupted source of God's divine wisdom and instruction, particularly the Law. It speaks to the integrity and fidelity required in their teaching.
"and they should seek the law at his mouth"
This second clause describes the expected response from the people. They were to "seek" (Hebrew: bâqash, H1245, meaning to search out, inquire, strive after) "the law" (Hebrew: tôwrâh, H8451, God's comprehensive instruction and guidance) "at his mouth" (another metonymy for the priest's authoritative teaching). This highlights the priest's role as the primary, accessible interpreter and teacher of God's will, making divine instruction clear and applicable for the common Israelite.
"for he is the messenger of the LORD of hosts"
This final clause provides the theological foundation for the priest's authority and responsibility. The priest is explicitly designated as "the messenger" (Hebrew: mălʼâk, H4397) of "the LORD of hosts" (Hebrew: Yᵉhôvâh tsâbâʼ, H3068 H6635, a powerful divine title emphasizing God's sovereignty over all heavenly and earthly armies). This title underscores the profound sacredness and representative nature of their office, indicating that their words, when faithful to God's instruction, carried divine authority.
Literary Devices
Malachi 2:7 employs several significant literary devices to convey its powerful message. Metonymy is evident in the phrases "priest's lips" and "his mouth," where the physical body parts stand in for the priest's speech, teaching, and authoritative pronouncements. This emphasizes that the very words spoken by the priest were to be a conduit for divine truth. The verse also utilizes Contrast, especially when read in its immediate literary context. It presents an ideal, normative statement of the priestly role, which stands in stark contrast to the reality of the priests' corruption and failure detailed in the surrounding verses (Malachi 2:8-9). This creates a powerful rhetorical effect, highlighting the severity of their transgression. Furthermore, the Appellation "messenger of the LORD of hosts" functions as a significant title, elevating the priest's status and underscoring the divine origin and authority of their message. This title, particularly the use of mălʼâk, also creates a subtle Wordplay with the prophet's own name, Malachi, reinforcing the theme of divine communication and accountability.
Theological and Thematic Connections
Malachi 2:7 is a profound theological statement on the nature of divine authority and the responsibility of those entrusted with God's Word. It underscores that true spiritual leadership is not self-appointed or self-serving, but divinely commissioned for the purpose of mediating God's truth to His people. The priest's role was to reflect God's own character—holy, just, and true—in their teaching and conduct. Their failure to "keep knowledge" and accurately convey "the law" was not merely a professional shortcoming but a profound betrayal of God's covenant and a spiritual stumbling block for the nation. This verse establishes a timeless principle: those who represent God must faithfully steward His revelation, ensuring that His people have access to and understanding of His will.
Reflection and Application
While the Levitical priesthood has been fulfilled and superseded by the New Covenant, the principles embedded in Malachi 2:7 remain profoundly relevant for all believers, particularly those in spiritual leadership. The call to "keep knowledge" challenges us to diligently study and accurately understand God's Word, ensuring that our understanding is rooted in truth and not swayed by personal biases or cultural trends. For pastors, teachers, and communicators of the gospel, this means a commitment to sound doctrine and faithful exposition, making God's truth accessible and applicable to contemporary life. Furthermore, as part of the "priesthood of all believers" (1 Peter 2:9), every Christian is called to be a "messenger of the LORD," reflecting His character and communicating His truth through word and deed in their spheres of influence. This requires not only knowing God's Word but also living it out authentically, so that others can "seek the law" (God's will and way) in our lives and find clear guidance.
Questions for Reflection
FAQ
What does it mean that the priest is "the messenger of the LORD of hosts"?
The phrase "messenger of the LORD of hosts" (Hebrew: mălʼâk Yᵉhôvâh tsâbâʼ) signifies a profound spiritual authority and responsibility. The Hebrew word mălʼâk is the same word used for "angel" or "divine messenger" throughout the Old Testament. By applying this title to the priest, God elevates their role beyond a mere human office to one akin to a divine envoy. It means that the priest, when faithfully fulfilling their duties, was to speak on God's behalf, delivering His truth and instruction with divine authority. Their words were not merely their own opinions but were intended to be a direct communication from the sovereign God of all creation. This title underscores the sacred trust placed upon them to accurately represent God to His people and mediate His will.
How does Malachi 2:7 apply to believers today, given that the Levitical priesthood no longer exists?
While the specific office of the Levitical priest has been fulfilled in Christ and superseded by the New Covenant, the principles of Malachi 2:7 remain highly relevant for all believers, especially those in spiritual leadership. Under the New Covenant, all believers are part of a "royal priesthood" (as described in 1 Peter 2:9). Therefore, the call to "keep knowledge" of God's Word applies to every Christian, urging us to diligently study and accurately understand Scripture. For pastors, teachers, and Christian leaders, the expectation to be a reliable source from whom others "seek the law" (God's truth and guidance) is paramount. Furthermore, every believer is called to be a "messenger of the LORD" in their daily lives, reflecting Christ's character and communicating the gospel message to the world around them, as exemplified by the Great Commission in Matthew 28:19-20.
Christ-Centered Fulfillment
Malachi 2:7, with its depiction of the ideal priest, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While the Levitical priests were flawed and often failed to "keep knowledge" or accurately convey "the law," Jesus is the quintessential High Priest, without blemish or sin, as affirmed in Hebrews 4:14-15. He perfectly embodied the role of the divine "messenger of the LORD of hosts." Jesus is the living Word of God made flesh (John 1:1-14), the ultimate revelation of God's knowledge and truth. His "lips" always kept perfect knowledge, and people truly "sought the law at His mouth," for He taught with unparalleled authority, unlike the scribes and Pharisees (Matthew 7:28-29). He perfectly fulfilled the Law, not abolishing it but bringing it to completion (Matthew 5:17). Through His sacrificial death and resurrection, Jesus inaugurated a new covenant, establishing a "priesthood of all believers" (1 Peter 2:9), empowering His followers to also be His messengers, sharing the divine truth that He perfectly embodies and reveals.