Malachi 2:7Meaning & Commentary from the Church Fathers

By emphasizing "from heaven," he signaled the higher spiritual authorities. Furthermore, he did not say, "if they preach contrary things," or "overthrow all things," but rather, "if even the slightest deviation from what we have proclaimed is introduced, let them be accursed and excommunicated."

His proclamations are not driven by personal desire or outpourings from his own intellect; instead, he communicates the revelations of the Lord. The book of Proverbs captures this reality well: ‘The treasure of desire rests in the mouth of the wise: but foolish men devour it’ (Proverbs 21:20). It is commendable for those who declare messages from God that they do not add to or subtract from what they have received, regarding any alteration as unworthy conduct. In stark contrast, the sinful practices of the Pharisees boldly led them to teach ‘doctrines, the commandments of men,’ which resulted in their disregard for the divine commandments (Matthew 15:6-9). Such were the accusations leveled against them by Christ. Consequently, the law remains steadfast, for it is declared that nothing should be added or taken away from the divine words (Deuteronomy 4:2). Thus, ‘the mouths of the priests shall preserve’ the law's wisdom and proclaim it without alteration. Therefore, the prophet is rightly referred to as ‘the angel of the Lord Almighty,’ despite being human, since he clearly articulates God's will, with the law as the focus of his speech.

At the conclusion, He declares: "You have made the covenant with Levi invalid, says the Lord of Hosts." It is evident that this discussion about Levi pertains specifically to the priests, particularly the high priests. The book of Numbers recounts how Phinehas, who pierced the chief of the tribe of Simeon and the Midianite woman with a spear, averted My anger from Israel, as he was zealous for My honor instead of theirs; thus, I did not destroy the children of Israel due to My jealousy. I will grant him a covenant of peace, establishing it for him and his descendants as an everlasting priesthood, because he displayed zeal for his God and interceded for Israel (Num. 25:8-13). By the covenant of life, we refer not to the life common to both humans and animals, but to the promise of true Life, stated as "I am life" (John 16:6). Our life in Christ is concealed in God (Col. 3:3), who can also be called our peace, as confirmed by the Apostle: "For He is our peace" (Eph. 2:14). Consequently, the Lord instructed Levi, and through him his descendants, to reverence God; for "the fear of the Lord is the beginning of wisdom" (Ps. 110:10). They shall tremble before His presence, or withdraw in humility, demonstrating the fear of the soul by the trembling of the body, in accordance with the verse: "On whom will I rest but on him that is humble, and contrite in spirit, and trembles at My word" (Is. 66:2). The law of truth shall be upon his lips, meaning that his teaching to the people should not be distorted by falsehood but should derive entirely from the genuine Source. There should be no deceit on his tongue, emulating his Lord, of whom it is written, "Who committed no sin, and no deceit was found in His mouth" (1 Pet. 2:22). In righteousness and peace, he walks with Me, possessing inner peace and reconciling others, and he should not show favoritism in judgment; he walks with God just as Enoch did, who walked with God and was no longer found (Gen. 15:24). Many shall be directed away from sin. A priest who fails to correct those who stumble undermines the purpose of his priestly role. The mouth of the priest must guard knowledge—it is not merely to serve but to preserve; he should speak the right words at the right time, providing nourishment for those entrusted to him. The law is to be sought from his lips. The prophet Haggai reiterates this: "Ask the priests concerning the law of the Lord" (Haggai 2:12). It is the duty of the priest to reply to inquiries regarding the law. Those who ignore the importance of knowledge in the holy Scriptures while feigning a high office are boasting in vain. This principle aligns with the Apostle's instruction to Titus: "He must be able to teach sound doctrine and refute those who oppose it" (Titus 1:9), and to Timothy: "And from childhood you have known the Holy Scriptures, which are able to make you wise for salvation, to correct sinners before everyone" (2 Tim. 3:15). It is further stated: "For he is the angel of the Lord of Hosts." Ezra, the servant of God, illustrates the meaning of his own name, which translates to "Malachi," meaning "messenger of the Lord." The priest of God truly embodies the role of an angel—he is a messenger, serving as the mediator between God and man, proclaiming His will to the people. This is why the word of judgment is emblazoned on the priest's breast (Ex. 29), which symbolizes the doctrine and truth—highlighting that the priest is to be a scholar and a herald of Divine truth. Some mistakenly assert that everything stated about Levi, and by extension the priests, was meant exclusively for Christ, failing to recognize that the subsequent prophecy does not align with the person of Christ.

For instance, the order of the holy Cherubim embodies the utmost wisdom and understanding, while the ranks beneath them also exhibit wisdom and knowledge, albeit in a limited and diminished capacity. Generally speaking, all beings created in the image of God and endowed with intellect can possess wisdom and understanding; however, the extent of these qualities—highest or lowest—varies, with each being receiving according to its capability.

The same principle applies to all divine intelligences. Just as the higher beings possess the sacred perfections associated with the lower beings, likewise, the lower beings that reflect the qualities of the higher beings do so in a diminished form. Therefore, it is fitting, in my view, for theology to designate our Priest-Leader as an angel. To the best of His ability, the Priest Commander exemplifies the teaching role typical of angels and, to the extent possible for humanity, declares the divine will to others in a similar manner to the angels.

In the words of Malachi, it is stated that the priest's lips should preserve knowledge, and that the law should be sought from his mouth (Malachi 2:7). Moreover, Isaiah relays the Lord’s command: Shout aloud, do not hold back; lift up your voice like a trumpet (Isaiah 58:1). Indeed, anyone who enters the priesthood assumes the role of a messenger, tasked with calling out to others before the impending Judgment, which will be fearsome.