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.
He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and the consequent reward (cf. Numbers 25:11-13, Phinehas' zeal); and, on the other hand, the violation of the conditions, and consequent punishment of the present priests.
My covenant was with him of life and peace - "life" here includes the perpetuity implied in Numbers 25:13, "He shall have ... the covenant of an everlasting priesthood." "Peace" is specified both here and there (Numbers 25:12, "Behold, I give unto him my covenant of peace"). Hence, it seems that the reference here in Malachi is to that passage of Numbers.
And I gave them to him for the fear wherewith he feared me. Maurer thus explains: 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 (i:e., reverence), and he did fear me,' etc. The former portion of the verse expresses the promise, and Yahweh's fulfillment of it; the latter, the condition, and Levi's steadfastness to it (Deuteronomy 33:8-9, "Of Levi he said ... They have ... kept thy covenant"). 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" х hachayiym (H2416) wªhashaalowm (H7965)]; for the keeping of God's law is its own reward (Psalms 19:11). The plural form of the Hebrew for life implies that in the term "life" are included all life's blessings, and eternal ages. Thus, in the Hebrew (Genesis 2:7), God breathed into (man's) nostrils the breath of lives.
Verse 6. The law of truth was in his mouth. He taught the people the truths of the law in all its fullness, as Moses by inspiration had declared was to be the office of the Levites (Deuteronomy 33:10). The priest was the ordinary expounder of the law; the prophets were so only on special occasions.
And iniquity was not found in his lips - no injustice was practiced by him in his judicial functions (Deuteronomy 17:8-9; Deuteronomy 19:17).
He walked with me - by faith and obedience (Genesis 5:22).
In peace - namely, the "peace" which was the fruit of obeying the covenant (Malachi 2:5). Peace with God, with man, and with one's own conscience, is the result of "walking with God" (cf. Job 22:21; Isaiah 27:5; James 3:18).
And equity, and did turn many away from iniquity - both by positive precept and by tacit example, "walking with God." (Jeremiah 23:22; Daniel 12:3; James 5:20). "Equity" - literally, plainness, straightforwardness, as opposed to crookedness of dealing х miyshowr (H4334)]. The name given to Israel, Jeshurun, the upright people, or Jasher, is a kindred word.
Verse 7. For the priest's lips should keep knowledge. The force of the "for" is this: in doing so (Malachi 2:6) he did his duty as a priest, "for," etc.
Knowledge - of the law, its doctrines, and positive and negative precepts (Leviticus 10:10-11; Deuteronomy 24:8; Jeremiah 18:18; Haggai 2:11).
And they should seek the law at his mouth - i:e., its true sense.
For he is the messenger of the Lord of hosts - the interpreter of His will; cf. as to the prophets, Haggai 1:13. So ministers are called "ambassadors of Christ" (2 Corinthians 5:20); and the bishops of the seven churches in Revelation are called "angels" or messengers (cf. Galatians 4:14).
Verse 8. But ye are departed out of the way - i:e., from the covenant.
Ye have caused many to stumble - by scandalous example; the worse, and bringing on you an awful woe, inasmuch as the people look up to you as ministers of religion (1 Samuel 2:17; Jeremiah 18:15; Matthew 18:6; Luke 17:1).
At the law - i:e., in respect to the observance of the law.
Ye have corrupted the covenant of Levi - ye have made it of none effect by not fulfilling its conditions, and so forfeiting its promises (Zechariah 11:10). The prophet here is an admirable commentator on the historian Nehemiah, the civil governor, whose efforts to rectify the abuses which had crept in during his absence with Artaxerxes, between his first and second visits to Jerusalem, Malachi ably seconded: "Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites" (Nehemiah 13:29).
Verse 9. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways. Because ye do not keep the condition of the covenant, I will not fulfill the promise.
But have been partial in the law - having respect to persons rather than to truth, in the interpretation and administration of the law (Leviticus 19:15). [uwnos'iym paaniym (H6440) - literally, ye have accepted, or, exalted, faces or persons].