Commentary on Malachi, Chapter 2 · Exposition of verse 14 – Exposition of verse 15
VER. 14.
Yet ye ſay, wherefore? Becauſe the Lord hath been witneſs between thee, and the wife of thy youth, againſt whom thou haſt dealt treacherouſly; yet is ſhee thy companion, and the wife of thy covenant.
Yet ye ſay, Wherefore?] So willing is wickedneſs to defend it ſelf; ſo hardly brought to ſerious confeſſing, Obſerv. and hearty deteſting iniquity: wherein? They would fain ſtill ſeem innocent, and guiltleſs: Job puts from him this ſin, Job 21.33. and, withal expreſſeth the faſhion of wicked ones, and the cauſe of it; if I have hid my ſin, as Adam, concealing mine iniquity in my boſome, &c. So Adam, and Eve; ſo Cain, &c.
And, in this, how right ſhew we our ſelves the Poſterity of old Adam, colouring, and ſhifting, and excuſing our ſins, Ʋſe. even then, when the Lord, by his judgments, findes them out. Now brethren, let us be admoniſhed to take heed of this, and to root out of our hearts this corruption, ſo natural, ſo uſual in us. The juſt man is the Accuſer of himſelf: And for this cauſe, good for us, to conſider, what a God the Lord is, with whom we have to deal, ſuch an one, as is about our beds, and to whoſe eyes all things are naked, and uncovered. Secondly, labour to acquaint thy ſelf with thine own deceitful heart; and bring ſin out of its lurking holes. And thirdly, conſider the benefit of open and free confeſſing ſin, accuſing and condemning thy ſelf; See Pſal. 31.5.
Becauſe the Lord hath been a witneſs between thee, and the wife of thy youth, &c.] Here followeth the ſecond ſin, laid to their charg, a ſecond violation of the marriage-bed, in polygamy, or multiplying of many wives, through liberty of divorſes: where. 1. The ſin is propounded, in general. 2. Reproved. 3. Confuted 4. Amplyfied.
The general propounding of the ſin, is verſ. 14. amplyfied by a prolepſis; that, howſoever they had ſo carried the matter, as they thought, that none could juſtly detect them of luſt, or cruelty, in this manner of putting away the old, and, and marrying a new; yet the Lord was witneſs between them. The reproofe is verſ. 14. ſhe is thy companion; and therefore, ought not to be thus ſinned againſt. The confutation. 1. She is the wife of thy Covenant, that is, ſhe, with whom thou entereſt covenant, and that before God, Pro. 2.17. therefore ought not to be thus deſpiſed. 2. From the ordinance of God, and his firſt Inſtitution; He made one, and but one to be joyned unto one: amplyfied; though he had abundance of Spirit, could have made more, yet made but one. 3. By the end; becauſe he ſought a godly ſeed; as if he had ſaid, what ever is born otherwiſe, is not the ſeed of God, but of the devil. 4. The amplyfication: God hates diſmiſſion, yet they did it, under pretence, and colour of Moſes law.
The Lord is witneſs] So then, Obſerv. we have God a witneſs of our ſecreteſt ſins, moſt privately commited, moſt colourably covered; See Mal. 3.5.
In this teſtimony, or witneſhip of the Lord, are three things. 1. Knowledg, and this is every where given unto God, Pſal. 139. and, 50.21. 2. Record, regiſtring our ſins, as, Mal. 3.16. A book of remembrance written for thoſe that feare God; ſo, the Lord is ſaid, foreign, to have a book of record, and to keep a regiſter of all our ſins, little, and great, Rev. 20.12. Jer. 44.21. did not the Lord remember? 3. Evidence; giving evidence to the face of all ſinners of their trangreſſions.
Now, what ſhould we learn hence? Surely, not to ſin, in hope to be hid; for, though man cannot teſtifie, Ʋſe. yet the Lord is both witneſs, and judg, againſt trangreſſours, Pſal. 94.7. The wicked; Pſal. 10.12. are brought in thus ſpeaking. The Lord ſhall not ſee, neither doth the God of Jacob regard: but mark, how David reaſons againſt this phancy; God made the eye, the ear, &c. teacheth man knowledg; and, Cauſa is not, to to genere, dete… effect… ſuo. Yet this how evident a cauſe of many ſins amongſt us! Job 5. The adulterer waits for the twilight, as who ſay, darkneſs were a mantle to cover us: hypocrites theſe are, who dig deep to hide their counſail from the Lord, Iſa. 29.15. and the vizar of hypocriſie, and diſſimulation, ſhall hide them from the eyes of the Lord. But, I wiſh, that we had this alwayes in minde, that the Lord is witneſs, one that takes notice of, records, and will give evidence againſt us, for our coloured and privy ſins; no doubt, it would reſtrain us from many of them.
Give leave to evidence this point. The firſt reaſon is taken from the omnipreſence of God, that is Totus ubique. Pſal. 139. He that is every where, is in the dark, in the chamber, in the bed, in the heart, ſo is God. 2. Ab effectis, he gives ſight, hearing, knowledg, &c. therefore, no doubt, himſelf is ſuch. 3. He makes the heart, therefore no doubt, knows it. 4. Conſider but the nature of the word of God; how it rips up the ſecreteſt corruptions of a mans heart, 1 Cor. 14.25. & Heb. 4.12, 13.5. Conſcience teſtifieth, and accuſeth, Rom. 2.15. 1. Joh. 3.20. God is greater than our hearts, and knoweth all things.
Come we now to the ſin it ſelf: It was polygamy, and multiplying of wives; an hainous ſin; croſſing. 1. Gods ordinance, in creation, as here, verſ. 1. 2. The end of marriage; commonly, a curſed generation, as in Iſhmael. 3. Diminiſhing comforts, by breeding heart-burnings Gen. 4. 4. Forbidden unto Kings, Deut. 17.17.
Polygamy what it is.See we then a little what it is. It is, when a man, or woman, couples himſelf, or her ſelf, in marriage to more, than one; this is Polygamy; in this was tainted Abraham, David, Solomon. The firſt authour of it was Lamech, noted for a wicked, and profane man.
Here then, we may ſee what to judg of that Poligamy of the Fathers, in ancient time; namely, that it was a breach of the firſt inſtitution of marriage, and a thing contrary to the law of God.
Now, whether a ſin in them, or, a thing done by diſpenſation, and priviledg, Divines differ. Some think, it was their priviledg; and they give theſe Reaſons. 1. The holineſs of thoſe men, that uſed it; but, even theſe holy ones are noted for their falls; as Abraham, David, Soloman. 2. Not reproved, by the Prophets.
Anſw. Though not particularly, yet in the generall; and, here, in this place, by name, and particularly reproved.
3. No ſpeciall repentance recorded.
Anſw. Perhaps, commoneſs made them ſwallow it up, without particular repentance; yet thus David, Pſal. 19.12. Prayes for pardon of ſecret, that is, of unknown ſins, unknown he meanes, to himſelf.
4. Sarah gave Abraham Hagar.
Anſw. Through infirmity, and deſire to partake in the bleſſing of the promiſed ſeed. Obſerv. 2. In civill contract.
And therefore hence may we ſee rather, as in a glaſs, a pattern of humane frailty, when it pleaſeth God to permit us to our ſelves. And, let this teach us, to be the more wary, and watchfull over our ſelves, as Paul ſpeaks, 1 Cor. 10.11. of Gods judgments upon ſinners; we may ſay of the very ſins of the dear Servants of God, they are written for our warning: And, howſoever wicked men otherwiſe abuſe them, and make them as patents, and warrants for like ſins, yet let Gods Children learn otherwiſe to profit by them; as. 1. Learn hence the power of corruption; when as it prevailes againſt men of greateſt graces. 2. Pray God to ſtabliſh, by his free Spirit. 3. Beware of occaſions.
Again, take heed, eſpecially, of thoſe meanes, Ʋſe. by which they were drawn into theſe ſins; the means ſeem to have been theſe. 1. The commoneſs of the ſin, and the long cuſtome of it; ſo long had it continued, and was grown ſo faſhionable, that it ſeemed to be no ſin: The like you ſhall ſee, at this day; but, ſins; when they are grown into faſhion, are ſwallowed up as no ſins; drunkenneſs, a fearfull ſin; yet, I know not how, amongſt drunken Dutch-men, ſeems no ſin at all; would God, the ſame miſchief were not too evident amongſt us! But unto this, oppoſe we this one concluſion; that commoneſs, or cuſtome, or antiquity, alters not the nature of any unlawful action: A thing forbidden, though never ſo common, never ſo ancient, and long continued, yet ſtill ſtayes in the nature of ſin Murther is ſtill a crying ſin, though it be ancient, almoſt as the world, as in Cain. And, that plea of others ſo doing, (Thus did our fathers, that were before us,) is nothing in the ſight of God. A ſecond occaſion of it, was, a prepoſterous, and over-haſty deſire to have the promiſes of God accompliſhed; ſo, it's thought, the Fathers were drawn to Polygamy. A promiſe they had, that the Meſſias ſhould beborn of them; impatient in expectation of the bleſsing, they betook themſelves to unlawfull meanes: Rebecca had received a promiſe of God, that Iacob the younger ſhould be the Lord of his brother, and inherit the fathers bleſſing; ſhe willing to accompliſh this promiſe upon Jacob, ſhe teacheth him diſſembling, and lying, Gen. 27. But, to this let us oppoſe this concluſion. That the Lord, who will have his will and purpoſe accompliſhed, will have it accompliſhed, by warrantable means; and therefore, fear thou, even to doe what God will have done, by any meanes, that he hath not ſanctified. And, by faith, depend upon God, yea, though he ſeem long to ſtay, permitting unto him the diſpenſing of the times, and appointment of meanes, to bring his purpoſe to paſs.
Now, the cauſe of this, in theſe Iewes, was, beſides the examples of the Patriarkes, and long cuſtome of the people, a colour that they had from the bill of divorce, permitted by Moſes.
Of the nature of divorceIt ſhall not be amiſs, therefore, a little to enquire, what we are to think, touching the matter of divorce. 1. What it is. 2. Whether lawfull. 3. The kinds.
Divorce, therefore, is, in generall, the diſſolution of the marriage contract. Now, whether any divorce be lawfull, any breaking of the knot of wedlock? ſome think no; but, that the divorce ſpoken of, in Scripture, is nothing but ſeparating from cohabitation; and that there can no ſufficient cauſe be, of breaking the marriage-contract, rightly ſolemnized: indeed, ſome caſes they put, wherein outward ſolemnities may be fruſtrate; as, when marriage is entred by parties, not permitted by the law of God; but, if entred betwixt parties meete, no poſſible diſſolution. But, here-againſt we may oppoſe that ſentence of our Saviour Chriſt, Mat. 19.8.9. In caſe of fornication: Reaſons of it, theſe. 1. Becauſe, this utterly breaks the marriage-bond, and is moſt directly oppoſite, and contrary thereto; beſides, they muſt be one fleſh. 2. By that law of the Lord, that would have the adulterer puniſhed with death; wherein the collection is eaſy, that, after that fact, they are to be reputed, as dead; and the innocent party as free from that bond of marriage, as if the nocent were dead.
Of divorce are two ſorts. 1. One lawfull. 2. The other unlawfull: lawfull divorce is that, that is made for lawfull cauſes: Now, hereabout is all the controverſy. What are lawfull cauſes of divorce? Some have aſſigned many; as. 1. Infidelity, if a believer marry with an Infidell, that marriage is ipſo jure nullum.
Anſw. In the Iewes law, it was ſo, Exod. 10. The reaſon of it was, the will of God, utterly excluding ſuch from fellowſhip with his people, till they had renounced their Idolatry, and were incorporated unto to the people of God; but, under the new Teſtament, not ſo; 1 Cor. 7.14. The unbelieving wife ſanctified to the believer, and hope there is of gaining.
Secondly, grievous, and capital crimes; and thus they reaſon, if for adultery, which is the leſs; then why not for Idolatry, murther? &c.
Anſw. It follows not; for underſtanding whereof, know we, that grievouſneſs of ſins, in this kinde, muſt be conſidered, eſpecially, in reſpect of marriage it ſelf. And, though it be true, that there are many ſins, more grievous than adultery; yet none, that ſo much is contrary to marriage, as adultery.
Thirdly ſterility, or barrenneſs.
Anſw. Not ſo; Abraham, and Zachary, keep their wives, though barren; it was their croſs, and affliction, but, no warrant for divorce.
Madneſs, or danger of life.
Anſw. Neither doth this break marriage. In ſuch caſes, holy means may be uſed, for avoiding the danger; but, no attempt of divorce permitted; perhaps, that which they call ſeparation, â thoro, & menſâ; but none ſuch, as whereby marriage ſhould be utterly diſſolved.
Lawful cauſes two only. 1. Adultery, Matth. 19. & 5. 2. Malitious deſertion.
Unlawful divorce when as for unlawful cauſes, the contract is diſſolved, and a new entred: as, the Jewes for every cauſe: if but a blemiſh in the body, if any diſlike for crooked manners, &c. Our Saviour deales againſt this, Matth. 5 & 9. His reaſons againſt it, are theſe. 1. The Lords ordinance. 2. The nighneſs of conjunction. 3. The inferior cannot diſpence with the inferiors authority. 4. Adultery incurred. 5. The Lord hates it, verſ. 16.
Moſes permitted it.
Anſw. By aſſigning the cauſe, for ſafety of the wives.
2. By recalling to the original inſtitution.
3. Corrupt the text; Moſes commanded not, but permitted. Now beloved, this ſin of ſuch divorces is not indeed, rife amongſt us, as amongſt the Jews; but another, of like nature, every where rife: marriage of new not attempted, becauſe not permitted; but, aſſuming of ſtrumpets into the room of wives, every where ſeen. A horrible ſin, and ſuch as God every where, profeſſeth to plague, and puniſh, And, let us all beware of it; ſurely, it's a ſin, that devours to deſtruction; and, we know who hath ſaid, Whoremongers, and adulterers God will judg, Heb. 13.4.
Yet is ſhe thy companion, and the wife of thy covenant] The Epithets given to wives; called our companions: let us ſee then a little, what that ſociety is, whereinto they enter, that are married. 1. Mutual intereſt one to anothers perſon, 1 Cor. 7.4. Eph. 5.31. One fleſh. 2. Participation in that ſame herile dominium, as, Gen. 16. Sarah over Hagar, by Abraham's conſent. 3. In uſe, and right over all things, that they have, &c. in teſtimony whereof, ſhe is taken out of the ſide, not of the feet, to teach, how neer the conjunction is.
One caveat, by the way, though diſtaſtful to many; its ſuch a fellowſhip, as muſt ſtill ſtand with ſubjection, and acknowledgment of that power, that the Lord hath put in the husband over the wife 1. From original Creation, 2. From Principality in the womans tranſgreſſion, 1 Tim. 2.13, 14. 3. Gifts of wiſdom, and ſtrength, not equal, 1 Pet. 3.7. The weaker veſſel; not ordinarily ſo wel able to manage things as the husband; and, by conſcience of infirmity, the Lord would teach them ſubjection, 1 Cor. 11.10. She carries power on her head, that is, a ſign, and teſtimony of her ſubjection.
All one fleſh.
Anſw. Union may be without equality; Chriſt and the Church one; yet muſt the Church be ſubject; body and ſoul one, yet ſoul commands; head and members one body, yet head, a Principality.
Reproved here that over-Lordly carriage of husbands towards their wives, and that uſage of them, as drudges. The heathen Philoſopher reproved this, in the Barbarians, and from the name would make the ſin odious unto us; that held their wives in place of ſervants and drudges; yea more familiarity, many times, with ſervants then with wives; a great ataxy, and diſorder in the family.
VER. 15.
And did not he make one? yet had he the reſidue of the Spirit: and wherefore one? that he might ſeek a godly ſeed, &c.]
INtimating thus much. Obſerv. That adulterous poſterity is not Gods ſeed; and the Lord hath ever ſet notes of diſlike upon them. It was his will that a baſtard ſhould not enter into the congregation of God, to the tenth generation: and upon many of them may we ſee ſenſible tokens of Gods diſpeaſure, as in Iſhmael: Howbeit, this is, withal, to be underſtood, that it was not Gods will, that ſuch ſhould, all, and every of them, be excluded from ſalvation: Iſhmael was circumciſed, though not admitted to Prieſthood, yet into the general covenant; and, an example we have in Iephtha, the ſon of an harlot, recorded amongſt the faithful, Heb. 11.32.
This an admonition unto ſuch, Ʋſe. on whom this infamy is fallen, in their birth; that they ſhould, of all others, be moſt careful over themſelves; and conſider, and humble themſelves for their fathers transgreſſions. And, ſecondly, be our admonition, how we break the bond of wed-lock: the ſame uſe that the Prophet himſelf here makes hereof, in the clauſe of this text, ſaying, therefore, take heed to your ſpirit, and let none deal treacherouſly againſt the wife of his youth.