Study

a Bible passage

Click a verse to see commentary

Select a resource above

And now, O priests, this command is for you. ²If you will not listen, if you will not lay it to heart to give glory to my name, says the L ord of hosts, then I will send the curse on you and I will curse your blessings; indeed I have already cursed them, because you do not lay it to heart. ³I will rebuke your offspring, and spread dung on your faces, the dung of your offerings, and I will put you out of my presence.

⁴ Know, then, that I have sent this command to you, that my covenant with Levi may hold, says the L ord of hosts. ⁵My covenant with him was a covenant of life and well-being, which I gave him; this called for reverence, and he revered me and stood in awe of my name. ⁶True instruction was in his mouth, and no wrong was found on his lips. He walked with me in integrity and uprightness, and he turned many from iniquity. ⁷For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the L ord of hosts. ⁸But you have turned aside from the way; you have caused many to stumble by your instruction; you have corrupted the covenant of Levi, says the L ord of hosts, ⁹and so I make you despised and abased before all the people, inasmuch as you have not kept my ways but have shown partiality in your instruction.

The Covenant Profaned by Judah

¹⁰ Have we not all one father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our ancestors? ¹¹Judah has been faithless, and abomination has been committed in Israel and in Jerusalem; for Judah has profaned the sanctuary of the L ord, which he loves, and has married the daughter of a foreign god. ¹²May the L ord cut off from the tents of Jacob anyone who does this—any to witness or answer, or to bring an offering to the L ord of hosts.

¹³ And this you do as well: You cover the L ord’s altar with tears, with weeping and groaning because he no longer regards the offering or accepts it with favor at your hand. ¹⁴You ask, “Why does he not?” Because the L ord was a witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. ¹⁵Did not one God make her? Both flesh and spirit are his. And what does the one God desire? Godly offspring. So look to yourselves, and do not let anyone be faithless to the wife of his youth. ¹⁶For I hate divorce, says the L ord, the God of Israel, and covering one’s garment with violence, says the L ord of hosts. So take heed to yourselves and do not be faithless.

¹⁷ You have wearied the L ord with your words. Yet you say, “How have we wearied him?” By saying, “All who do evil are good in the sight of the L ord, and he delights in them.” Or by asking, “Where is the God of justice?”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

He explains mote fully how Levi responded to God’s command, — that he had the law of truth in his mouth. The chief duty of a priest is to show the right way of living to the people; for however upright and holy one may be through his whole life, he is not on that account to be deemed a priest. Hence our Prophet dwells especially on this point — that Levi taught the people. He does not speak of Levi himself; for we know that Levi was dead when Aaron was made a priest. For God does not here speak of individuals, but of the tribe; as though he had said, “Aaron and Eleazar, and those who followed them, knew for what end they were honored with the priesthood, and they faithfully performed their duties.” The Prophet now explains what God mainly requires from priests — to show to the people, as I have already said, the way of living a pious and holy life; but he adopts different words, which yet mean the same thing.

The law of truth, he says, was in his mouth. Why does he not commend the integrity of his heart rather than his words? Had he spoken of an individual, the Prophet might have justly said, that he who sought to be an approved servant of God, had conducted himself harmless towards men; but he speaks of a public office, when he says, that the law of truth was in his mouth; for he is not worthy of that honor who is mute: and nothing is more preposterous, or even more ridiculous, than that those should be counted priests who are no teachers. These two things are, as they say, inseparable — the office of the priesthood and teaching.

And that he might more clearly show that he speaks not of an ordinary matter, he repeats the same thing in other words, Iniquity was not found in his lips. We hence see that all this belongs peculiarly to the sacerdotal office. He afterwards adds, In peace and rectitude he walked before me. The Prophet here commends also the sincere concern for religion which the first priests manifested, for they walked with God in peace and uprightness; they not only carried signals in their lips and mouth, by which they might have been justly deemed the ministers of God and the pastors of his Church; but they also executed faithfully their office. And he alludes to the peace of which he had spoken: as God then had promised peace to the Levites, so also he says, that the Levites had lived themselves peaceably before God; for they did not break the covenant which he had made with them. As then they had responded to the stipulation of God, he says that they had walked in peace: but he also mentions how this was; it was, because they had walked in uprightness.

And the phrase, אתי, ati, with me, ought to be observed; for it confirms what I have stated, — that the honor of the priesthood in no way lessens God’s authority, for he keeps the priests devoted to himself. He intimates then that they were not elevated to such a height, that their dignity took away anything from God’s authority: for the obligation, which has been mentioned, ought to be mutual: God is faithful; the priests also must be faithful in their office, and show themselves to be the legitimate ministers of God. ²¹⁹²¹⁹ “The fear of God,” says Cocceius, “which was in the first priests, is more fully declared by its effects, which are twofold—sayings and doings. The doctrine of truth was in their mouth; they taught the truth, they were not silent, but sincerely taught it, without admiring what was false; for what is false is injustice, and it is the truth set forth either in a perverted form, or by addition, or by diminution. As to doings, they walked in peace, they did not rebel against God, nor did they seek devious and crooked ways, but walked in a strait course.”
The word עולה is rendered “unrighteousness, or, injustice — ἀδικία,” by the Septuagint and the Targum, — “falsitas, falseness,” by Drusius, — and “iniquity” by many. There being no agreement in gender between it and the verb “formed,” Marckius suggests that דבר is understood, “the word of iniquity,” etc. — Ed.

He also mentions the fruit of their doctrine; for Levi turned many from iniquity, that is, he led many to repentance. It afterwards follows (for this verse ought to be joined) —

²¹⁹ “The fear of God,” says Cocceius, “which was in the first priests, is more fully declared by its effects, which are twofold—sayings and doings. The doctrine of truth was in their mouth; they taught the truth, they were not silent, but sincerely taught it, without admiring what was false; for what is false is injustice, and it is the truth set forth either in a perverted form, or by addition, or by diminution. As to doings, they walked in peace, they did not rebel against God, nor did they seek devious and crooked ways, but walked in a strait course.” The word עולה is rendered “unrighteousness, or, injustice — ἀδικία,” by the Septuagint and the Targum, — “falsitas, falseness,” by Drusius, — and “iniquity” by many. There being no agreement in gender between it and the verb “formed,” Marckius suggests that דבר is understood, “the word of iniquity,” etc. — Ed.