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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
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Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
Malachi Kabanata 2 1 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Malachi Kabanata 2 2 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
2. lay . . . to heart--My commands.
send a curse--rather, as Hebrew, "the curse"; namely, that denounced in
De 27:15-26; 28:15-68.
curse your blessings--turn the blessings you enjoy into curses
(Ps 106:15).
cursed them--Hebrew, them severally; that is, I have cursed each one of your blessings.
Malachi Kabanata 2 3 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
3. corrupt, &c.--literally, "rebuke," answering to the opposite prophecy of blessing
(Mal 3:11),
"I will rebuke the devourer." To rebuke the seed is to forbid its growing.
your--literally, "for you"; that is, to your hurt.
dung of . . . solemn feasts--The dung in the maw of the victims sacrificed on the feast days; the maw was the perquisite of the priests
(De 18:3),
which gives peculiar point to the threat here. You shall get the dung of the maw as your perquisite, instead of the maw.
one shall take you away with it--that is, ye shall be taken away with it; it shall cleave to you wherever ye go [MOORE]. Dung shall be thrown on your faces, and ye shall be taken away as dung would be, dung-begrimed as ye shall be
(1Ki 14:10;
compare
Jer 16:4; 22:19).
Malachi Kabanata 2 4 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
4. ye shall know--by bitter experience of consequences, that it was with this design I admonished you, in order "that My covenant with Levi might be" maintained; that is, that it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [MAURER] (compare
Mal 2:5, 6).
Malachi's function was that of a reformer, leading back the priests and people to the law
(Mal 4:4).
Malachi Kabanata 2 5 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
5-9. He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (compare
Nu 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
Nu 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
(De 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
(Ps 19:11).
Malachi Kabanata 2 6 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
6. law of truth was in his mouth--He taught the people the truths of the law in all its fulness
(De 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
(De 17:8, 9; 19:17).
walked with me--by faith and obedience
(Ge 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; Jas 3:18).
turn may . . . from iniquity--both by positive precept and by tacit example "walking with God"
(Jer 23:22; Da 12:3; Jas 5:20).
Malachi Kabanata 2 7 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
7. In doing so
(Mal 2:6)
he did his duty as a priest, "for," &c.
knowledge--of the law, its doctrines, and positive and negative precepts
(Le 10:10, 11; De 24:8; Jer 18:18; Hag 2:11).
the law--that is, its true sense.
messenger of . . . Lord--the interpreter of His will; compare as to the prophets,
Hag 1:13.
So ministers are called "ambassadors of Christ"
(2Co 5:20);
and the bishops of the seven churches in Revelation, "angels" or messengers
(Re 2:1, 8, 12, 18; 3:1, 7, 14;
compare
Ga 4:14).
Malachi Kabanata 2 8 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
8. out of the way--that is, from the covenant.
caused many to stumble--By scandalous example, the worse inasmuch as the people look up to you as ministers of religion
(1Sa 2:17; Jer 18:15; Mt 18:6; Lu 17:1).
at the law--that is, in respect to the observances of the law.
corrupted . . . covenant--made it of none effect, by not fulfilling its conditions, and so forfeiting its promises
(Zec 11:10; Ne 13:29).
Mal 2:1-17.
REPROOF OF THE PRIESTS FOR VIOLATING THE COVENANT; AND THE PEOPLE ALSO FOR MIXED MARRIAGES AND UNFAITHFULNESS.
1. for you--The priests in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas they encouraged and led them into sin. Ministers cannot sin or suffer alone. They drag down others with them if they fall [MOORE].